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  </channel><item rdf:about="https://time.com/article/2026/03/12/otrovert-new-personality-type/">
    <title>Are You an Otrovert? What to Know About the New Personality Type</title>
    <dc:date>2026-06-27T22:40:27+00:00</dc:date>
    <link>https://time.com/article/2026/03/12/otrovert-new-personality-type/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://lsa.umich.edu/psych/news-events/all-news/faculty-news/are-you-an-otrovert--what-to-know-about-the-new-personality-type.html ]

"Perhaps you've never wanted to join an intramural basketball league. Maybe you don't identify with a political party or religion. There's a new personality type that might speak to those who don't feel the need to belong to groups: otroverts.

Dr. Rami Kaminski, a psychiatrist in New York City, developed the idea of the otrovert after he spent years observing patients who seemed to share a similar set of traits. He coined the term—otro, coming from the Latin root for “other,” and vert, the Latin verb for “turn toward”—in his 2025 book The Gift of Not Belonging: How Outsiders Thrive in a World of Joiners.

Otroverts are people who embody the quality of not wanting to belong to a group, says Kaminski, who identifies as an otrovert. They’re not social outcasts, though. “Unlike those with relational disorders, otroverts are empathetic and friendly, yet struggle to truly belong in social groups, despite no apparent behavioral distinctions from well-adjusted individuals,” Kaminski writes in his book.

Kaminski says otroverts exist outside of the “extrovert-introvert spectrum.” Instead, otroverts—who often appear extroverted, Kaminski says—are defined by a feeling of otherness. They are often warm, friendly, and well-liked people, he says; they simply struggle to feel comfortable in group settings, even though others would probably not be able to tell.

Are you an otrovert?

Kaminski has developed a free online test that can help you find out. Just keep in mind that otroversion is not a diagnosis, and personality types are squishy and often overlap. Here are the hallmark traits of otroversion that Kaminski identifies:

• They’re not communal. Otroverts aren’t typically “joiners”—they usually don’t join sororities or fraternities, organized religion, social groups, political parties, or intramural sports leagues. They’d prefer to get coffee with a friend, say, than attend a book club.

• They’re observers. Although they can easily chat with people at parties or events, otroverts often report feeling more like observers than participants.

• They don’t conform. Otroverts like to stand out; they’re often not interested in pop culture or the latest trends. They like what they like, and they don’t care about others’ opinions of them.

• They’re independent thinkers. Otroverts tend to have strong opinions and convictions—they can’t be easily swayed by others.

• They enjoy deep personal connections. At a work holiday party, for instance, an otrovert might rather have a deep, meaningful conversation than engage in small talk about the weather.

• They prefer solo work. Otroverts would rather be self-employed or work independently than on a team.

The messiness of personality

Although many people might identify with this new category—or another one—“it’s pretty clear at this point, just empirically, that there’s no such thing as ‘personality types,’” says Colin DeYoung, a professor of psychology and director of the DeYoung Personality Lab at the University of Minnesota. “There aren’t clear categories of people; what there are are dimensions that people continually fall along.”

These dimensions, called the Big Five personality traits, include things like extraversion, agreeableness, conscientiousness, openness, and neuroticism. Although they’re important, these dimensions don’t capture every last aspect of personality, says Aidan Wright, a professor of psychology and psychiatry at the University of Michigan whose work centers on personality.

Wright says it’s unlikely that otroversion is a brand-new personality type that’s just been discovered; instead, otroverts probably embody a particular configuration of traits from the broader personality landscape. “Do these people exist? Yes, absolutely,” Wright says. “Are they a special type that is different in the same way we think about the difference between a cat and a dog? I would say almost certainly not.”

Yet identifying with a set of personality traits can be valuable. Whether it’s the Big Five metric, the Myers-Briggs Types Indicator, or the Enneagram system, people are often drawn to the idea of having a specific personality type. “It organizes your thinking, and it gives you something that explains how and who you are,” Wright says.

DeYoung agrees. “I think the human mind naturally gravitates toward these kinds of categorical distinctions,” he says. “And it’s useful for the purposes of finding other people who are similar to you or understanding other people.”

No matter how you exist in the world—as an extrovert, introvert, otrovert, or some other vert that has yet to be named—it’s crucial not to go it alone. “It’s so important for us to connect to each other and to have meaningful relationships,” says Thea Gallagher, a clinical psychologist and associate professor at NYU Langone Health. Research shows that “we need two to three social relationships where we feel seen and understood. Make sure you’re doing that—wherever you fall in these categories.”"]]></description>
<dc:subject>2026 otroversion introversion extroversion outsiders personality psychology otherness ramikaminski empathy cv social socializing relationships belonging notjoining nonjoiners jamiefriedlanderserrano myers-briggs enneagram colindeyoung theagallagher joining joiners</dc:subject>
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<item rdf:about="https://www.researchgate.net/publication/404046247_OTROVERSION_RETHINKING_SOCIAL_ENGAGEMENT_BEYOND_THE_INTROVERT-EXTROVERT_DICHOTOMY">
    <title>(PDF) OTROVERSION: RETHINKING SOCIAL ENGAGEMENT BEYOND THE INTROVERT–EXTROVERT DICHOTOMY</title>
    <dc:date>2026-06-27T09:25:34+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Personality research has traditionally explained patterns of social behaviour through the binary framework of introversion and extraversion, later expanded by the notion of ambiversion. Yet these classifications do not adequately capture individuals who participate effectively in social environments while maintaining a deliberate psychological distance from group identity. This paper introduces and elaborates on the concept of the “otrovert,” derived from the Spanish word otro, meaning “other,” to describe individuals who engage with social groups but do not rely on collective belonging for their sense of identity or validation. Through a conceptual and interdisciplinary analysis, the study examines how otroversion may represent a distinctive orientation toward social participation characterised by reflective autonomy, selective engagement, and intellectual independence. Drawing upon scholarship from personality psychology, emotional intelligence research, organisational behaviour, and educational theory, the paper situates the concept within broader discussions of cognitive diversity and social participation. It further contextualises the idea historically by demonstrating how both global and Indian intellectual traditions have long recognised the contributions of individuals who remained intellectually independent while engaging constructively with society. By examining implications for classrooms, workplaces, and collaborative environments, the study argues that recognising otrovert tendencies can help institutions better value reflective contributors whose insights often emerge from observation, analysis, and selective participation. While acknowledging that otroversion remains a conceptual construct requiring empirical validation, the paper proposes it as a useful interpretive framework for understanding forms of social engagement that fall outside conventional personality typologies. Recognising such orientations can contribute to more inclusive educational practices, more balanced organisational cultures, and a broader appreciation of cognitive diversity in contemporary society."]]></description>
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    <title>The Otherness Institute | Take the test - The Otherness Institute</title>
    <dc:date>2026-06-27T09:22:06+00:00</dc:date>
    <link>https://www.othernessinstitute.com/the-otherness-scale/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>otroversion introversion extroversion outsiders personality 2026 psychology otherness ramikaminski empathy cv social socializing relationships belonging notjoining nonjoiners joining joiners</dc:subject>
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<item rdf:about="https://en.wikipedia.org/wiki/Otrovert">
    <title>Otrovert - Wikipedia</title>
    <dc:date>2026-06-27T09:21:35+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Otrovert</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Otrovert[needs English IPA] is a neologism coined by New York psychiatrist Rami Kaminski for a proposed personality style described in popular media as involving a persistent sense of being an outsider in group settings, even when the person is socially included, and a preference for selective, one-to-one connections over group affiliation.[1][2]

Origin

Kaminski introduced the term in his 2025 book, The Gift of Not Belonging,[3] and it appears in his writing about belonging, social identity, and what he described as "otherness".[4] The term comes from the Spanish word otro, meaning “other". Media accounts have linked the term to the established introversion and extraversion framework, while presenting it as focused more on group identity and affiliation than on sociability alone.[5][1]

Description

An otrovert is someone who feels like an eternal outsider in groups, even when they are friendly and socially capable.[6] Media descriptions of "otroverts" commonly emphasize emotional independence from groups, original thinking, low interest in joining or in adopting group rituals,[7][8] and a tendency to seek depth in a small number of relationships rather than broad group belonging.[2][9][10][11][12]

Reception

Since the release of Kaminski's book, the term has circulated internationally in lifestyle, health and psychology news coverage and commentary.[13][14][15][1] Commentators described it as a concept that broadens our understanding of personality types and ways of being human[16] and suggests that otroversion is the personality trait that defies groupthink, breaking the introvert/extrovert binary.[17] Some commentators and psychologists quoted in the media have described otroversion as a recent hypothesis rather than an established category in academic personality psychology.[2][18]"]]></description>
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<item rdf:about="https://lsa.umich.edu/psych/news-events/all-news/faculty-news/are-you-an-otrovert--what-to-know-about-the-new-personality-type.html">
    <title>Are You an Otrovert? What to Know About the New Personality Type | U-M LSA Department of Psychology</title>
    <dc:date>2026-06-27T09:21:23+00:00</dc:date>
    <link>https://lsa.umich.edu/psych/news-events/all-news/faculty-news/are-you-an-otrovert--what-to-know-about-the-new-personality-type.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[full text here:
https://time.com/article/2026/03/12/otrovert-new-personality-type/ ]

"Perhaps you've never wanted to join an intramural basketball league. Maybe you don't identify with a political party or religion. There's a new personality type that might speak to those who don't feel the need to belong to groups: otroverts.

Dr. Rami Kaminski, a psychiatrist in New York City, developed the idea of the otrovert after he spent years observing patients who seemed to share a similar set of traits. He coined the term—otro, coming from the Latin root for “other,” and vert, the Latin verb for “turn toward”—in his 2025 book The Gift of Not Belonging: How Outsiders Thrive in a World of Joiners.

Otroverts are people who embody the quality of not wanting to belong to a group, says Kaminski, who identifies as an otrovert. They’re not social outcasts, though. “Unlike those with relational disorders, otroverts are empathetic and friendly, yet struggle to truly belong in social groups, despite no apparent behavioral distinctions from well-adjusted individuals,” Kaminski writes in his book.

Kaminski says otroverts exist outside of the “extrovert-introvert spectrum.” Instead, otroverts—who often appear extroverted, Kaminski says—are defined by a feeling of otherness. They are often warm, friendly, and well-liked people, he says; they simply struggle to feel comfortable in group settings, even though others would probably not be able to tell.

Are you an otrovert?

Kaminski has developed a free online test that can help you find out. Just keep in mind that otroversion is not a diagnosis, and personality types are squishy and often overlap. Here are the hallmark traits of otroversion that Kaminski identifies:

• They’re not communal. Otroverts aren’t typically “joiners”—they usually don’t join sororities or fraternities, organized religion, social groups, political parties, or intramural sports leagues. They’d prefer to get coffee with a friend, say, than attend a book club.

• They’re observers. Although they can easily chat with people at parties or events, otroverts often report feeling more like observers than participants.

• They don’t conform. Otroverts like to stand out; they’re often not interested in pop culture or the latest trends. They like what they like, and they don’t care about others’ opinions of them.

• They’re independent thinkers. Otroverts tend to have strong opinions and convictions—they can’t be easily swayed by others.

• They enjoy deep personal connections. At a work holiday party, for instance, an otrovert might rather have a deep, meaningful conversation than engage in small talk about the weather.

• They prefer solo work. Otroverts would rather be self-employed or work independently than on a team.

The messiness of personality

Although many people might identify with this new category—or another one—“it’s pretty clear at this point, just empirically, that there’s no such thing as ‘personality types,’” says Colin DeYoung, a professor of psychology and director of the DeYoung Personality Lab at the University of Minnesota. “There aren’t clear categories of people; what there are are dimensions that people continually fall along.”

These dimensions, called the Big Five personality traits, include things like extraversion, agreeableness, conscientiousness, openness, and neuroticism. Although they’re important, these dimensions don’t capture every last aspect of personality, says Aidan Wright, a professor of psychology and psychiatry at the University of Michigan whose work centers on personality.

Wright says it’s unlikely that otroversion is a brand-new personality type that’s just been discovered; instead, otroverts probably embody a particular configuration of traits from the broader personality landscape. “Do these people exist? Yes, absolutely,” Wright says. “Are they a special type that is different in the same way we think about the difference between a cat and a dog? I would say almost certainly not.”

Yet identifying with a set of personality traits can be valuable. Whether it’s the Big Five metric, the Myers-Briggs Types Indicator, or the Enneagram system, people are often drawn to the idea of having a specific personality type. “It organizes your thinking, and it gives you something that explains how and who you are,” Wright says.

DeYoung agrees. “I think the human mind naturally gravitates toward these kinds of categorical distinctions,” he says. “And it’s useful for the purposes of finding other people who are similar to you or understanding other people.”

No matter how you exist in the world—as an extrovert, introvert, otrovert, or some other vert that has yet to be named—it’s crucial not to go it alone. “It’s so important for us to connect to each other and to have meaningful relationships,” says Thea Gallagher, a clinical psychologist and associate professor at NYU Langone Health. Research shows that “we need two to three social relationships where we feel seen and understood. Make sure you’re doing that—wherever you fall in these categories.”"]]></description>
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<item rdf:about="https://www.usatoday.com/story/life/health-wellness/2026/06/23/otrovert-personality-type-explained/90645422007/">
    <title>What is an otrovert? The new personality type, explained</title>
    <dc:date>2026-06-27T09:17:22+00:00</dc:date>
    <link>https://www.usatoday.com/story/life/health-wellness/2026/06/23/otrovert-personality-type-explained/90645422007/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Don't feel like the terms "introvert" or "extrovert" exactly fit your personality? Do you always feel like an outsider, more broadly? You may align more with a newer label called an "otrovert."

“Otroversion is an emerging personality type characterized by relating to the world as an 'eternal outsider,'" Mary Odafe, licensed clinical psychologist and clinical science liaison at online platform Modern Health, told USA TODAY.

Coined by New York City psychiatrist Dr. Rami Kaminski, the term describes individuals who are ultra-independent social observers who exhibit empathy and enjoy deep individual connections but lack the ability or interest in belonging to social groups, Odafe, who holds a doctorate in clinical psychology, explained.

These social groups may include clubs, political parties, sports teams or associations, according to Kaminski's website "The Otherness Institute."

The term is making waves on social media, too. A clip of a podcast host describing the term has gained more that 1.5 million views on TikTok, while others are taking to the app to share how the term is resonating with them.

This differs from the personality types most people are familiar with, introverts and extroverts, which largely correspond with whether socializing leaves you drained or energized. Instead, otroverts have a "deep-rooted belief system that they do not identify with any specific group, ideology or 'hive mind,'" explained licensed professional counselor Michelle Smith.

Though otroverts can find it difficult to maintain friendships that demand frequent social engagement, that doesn't mean these individuals have no healthy or meaningful connections, Smith added.

"Otroverts tend to really value their deep one-on-one connections with others," she said.

The Otherness Institute adds they can be quite charming and funny when in a “comfortable zone" − just don't expect them to enjoy noisy or crowded places.

This type of "otherness" is not a cognitive or emotional disorder, according to The Otherness Institute, just a less common personality trait that should be celebrated, not "fixed."

"Otroverts are empathic and friendly, with no problem creating loving relationships. In fact, there is no obvious distinction from any well-adjusted individual," the website notes. "We want to help otroverts embrace their non-belonging rather than to 'teach' them how to belong."

While more research and documented evidence of this personality trait is important, those who identify with it "may find a sense of satisfaction in learning that they are alone, together," Odafe added."]]></description>
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<item rdf:about="https://www.nytimes.com/2026/05/12/opinion/decision-making-herbert-simon.html">
    <title>Opinion | The Nobel-Winning Psychologist Who Believed He Found the Secret to Happiness - The New York Times</title>
    <dc:date>2026-05-29T06:35:30+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/12/opinion/decision-making-herbert-simon.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/lQzJA

via:
https://kottke.org/26/05/0049030-searching-for-the-absolut ]

"If in making decisions you are often guided by a search for the best, you are going about decision making all wrong — and you’re also probably less happy for it.

In an age of information and choice abundance, we assume we can find the best of everything if we look long and hard enough. Psychologists call that tendency maximizing.

But searching for the best is the wrong goal. That is because searching is itself a cost, and most people forget to account for it. If you did, you would see that the optimal strategy isn’t optimizing at all.

There’s a better way to make decisions. To understand it, you should know about Herbert Simon, a pioneer of artificial intelligence and cognitive psychology, as well as a Nobel laureate in economics.

Mr. Simon demonstrated that for most decisions, humans can’t really evaluate the options available — there are too many, our information about them is incomplete and our minds aren’t built to weigh them all — and so we rely on mental shortcuts. He coined the term “satisficing” — a portmanteau of satisfy and suffice — to describe how we consider a limited set of options, then choose one that is good enough and move on to live our lives.

When Mr. Simon faced a decision, he considered a few alternatives, sometimes asked for advice, chose and moved on. He didn’t agonize, and he didn’t second-guess. “The best is enemy of the good” was the mantra he lived by.

Mr. Simon was, as he put it, an “incorrigible satisficer.” His eldest daughter, Katherine, recalled that he wore one brand of socks to avoid selecting color or style each morning, and he owned exactly one black beret at a time, made at a particular haberdashery in Europe.

According to Katherine, he said that one needed only three sets of clothes: “one on one’s body, one in the wash and one in the closet ready to wear.” He always ate the same breakfast — oatmeal, half a grapefruit, black coffee — and lived in the same house for 46 years.

“My father simplified his life in terms of his daily habits,” Katherine wrote, “thus eliminating the need to make little decisions about everything.” By taking the small decisions off his plate, that simplification freed his attention for the people and work that actually mattered to him.

The mathematician John Allen Paulos illustrated the same principle with a thought experiment in his 1988 book “Innumeracy”: How should you choose your final romantic partner? First, he argued, you should estimate the number of people you might plausibly date in your lifetime. Then date roughly the first third with no intention of committing. Use that time purely to calibrate what you liked, what you didn’t like and what you might be missing.

After that, commit to the very next person you like better than everyone you’ve already dated. Mr. Paulos was illustrating a well-known result in probability, which shows that this rule gives you the best chance of ending up with the best partner in the whole sequence. Keep pushing past that point, and you’re more likely to end up with a worse match or no one at all. The core insight — that the path to the best outcome runs directly through the willingness to stop searching long before you’ve exhausted the options — extends far beyond dating.

Psychologists who followed up on Mr. Simon’s work have shown that his personal philosophy was both efficient and wise. Shortly after Mr. Simon’s death in 2001, a team of researchers created a maximization scale to measure where a person falls on the spectrum between maximizer and satisficer. They found that it’s usually bad to be a maximizer.

Maximizers tend to be less satisfied with their decisions and their lives. They are typically less happy, more prone to regret and more likely to compare themselves endlessly with others. Satisficers don’t necessarily have low standards. Their standard is “good enough for me” rather than “the best out there,” and that makes it possible to feel satisfied with their choices, instead of haunted by the ones they didn’t make.

The psychologist Mihaly Csikszentmihalyi, who first used the term “flow” to describe states of complete absorption in an activity, put it well. By making up one’s mind to invest in a choice, regardless of more attractive options that may come along later, “a great deal of energy gets freed up for living, instead of being spent on wondering about how to live.”

This is critical today because chronic maximizing has never been easier. In 2006 an economist calculated that the consumer options available to citizens of modern economies exceeded those of preindustrial societies roughly by a factor of 100 million. That is an almost incomprehensible multiplication of choice, and it extends well beyond consumer goods into questions of who to be, how to live, where to work and whom to love.

Social media has intensified the problem by functioning as an infinite comparison engine. When you can see a curated highlight reel of everyone else’s career, relationship, home and vacation, the very concept of “good enough” begins to feel like settling.

The pull to keep searching for something better has poisoned even the most mundane moments. Research shows that giving viewers many videos to flip between makes them more bored than if they focus on just one. One way to interpret the findings is that the mere notion that something better might be out there spoils the moment.

Studies in the United States and China show that since about 2010, young people have reported becoming increasingly bored. Dating apps have offered a version of Mr. Paulos’s thought experiment, with users forever wondering what might be beyond that next swipe — maximizing in its purest form.

And now artificial intelligence promises to help us optimize everything: our schedules, our diets, our wardrobes, our creative output. If Mr. Simon was right, the hidden danger of these tools is that they will expand the menu of options and comparisons even further.

The Japanese novelist Haruki Murakami captured the maximizer’s tragedy in a short story. A lonely boy and girl meet on a street corner and intuitively recognize that they are the perfect match for each other. It’s a miracle. They hold hands and talk for hours. But then a sliver of doubt creeps in: “Was it really all right for one’s dreams to come true so easily?” They decide on a test. If they truly are perfect for each other, they can part and will inevitably meet again. Then they’ll know for sure. The boy walks off to the west, and the girl to the east. They really were perfect for each other. Years later, they pass in the street, but their memories have faded. They never meet again.

Mr. Simon would not have been surprised they never met again. Whether you’re searching for a dishwasher or a date, set a good-enough standard. Stop when it’s met. Save your cognitive resources for things that matter."

[via:]]></description>
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<item rdf:about="https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630">
    <title>The Small Stuff: How to Lead a More Gratifying Life, by Ian Bogost (2026) | Official Publisher Page | Simon &amp; Schuster</title>
    <dc:date>2025-12-13T03:41:56+00:00</dc:date>
    <link>https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From popular The Atlantic columnist Ian Bogost, a lively reflection about how we’ve become disconnected from the physical world—and how to reclaim joy and gratification in your day-to-day life.

In an era dominated by convenience and efficiency, one would think that life would be simpler, easier, and most importantly, happier. After all, shouldn’t all the time saved with machines and technology leave us with more time for ourselves? The Atlantic columnist Ian Bogost thinks not. From QR code menus and digital tickets to automated self-checkout counters, he argues that the simple pleasures of daily life have been stripped away, replaced by sleek, but soulless, design.

Through engaging anecdotes and sharp analysis, Bogost uncovers how modern conveniences not only fail to deliver on their promises but also rob us of small, satisfying tasks and moments that keep us grounded and human. He challenges us to rethink our daily interactions with the material world and illuminates how the loss of these tangible interactions has contributed to widespread feelings of disconnection and dissatisfaction.

But all hope is not lost. Bogost guides us to identify and appreciate the overlooked joys hidden in everyday life. By reforming how we approach ordinary tasks, we can rediscover the gratification embedded in the tactile world around us.

Humorous, thought-provoking, and practical, The Small Stuff reveals that finding joy isn’t about achieving monumental happiness or prolonged satisfaction. It’s about doing small things, deliberately and with attention, to unlock the basic pleasures that flavor our daily lives."]]></description>
<dc:subject>ianbogost slow small cv humans humanism humanity 2025 friction convenience efficiency optimization life living howwelive design disconnection dissatisfaction happiness gratification senses joy pleasure everyday</dc:subject>
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<item rdf:about="https://www.joanwestenberg.com/dont-become-a-connoisseur/">
    <title>Don't Become a Connoisseur.</title>
    <dc:date>2025-12-08T20:05:16+00:00</dc:date>
    <link>https://www.joanwestenberg.com/dont-become-a-connoisseur/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video version:
https://www.youtube.com/watch?v=F1D6kPJMDe8 ]

"One of the great pleasures of my life is a bacon double cheeseburger. The simpler the better. Meat, cheese, a good pickle, a lug of ketchup and some sizzling bacon. There's nothing particularly refined about it. And there's not much I'd choose to eat instead of it, whether I can get one from McDonalds, Burger King or a corner diner.

I'll say it plainly: I do not consider myself a connoisseur of anything. I am neither an epicure nor an aesthete. I like the things I like, and I like 'em simple and (where possible) I like 'em cheap.

Connoisseurship is widely understood to be a good thing: we call it a mark of sophistication - a form of self-improvement that deepens your relationship with beauty and pleasure.

I think this is almost exactly backwards.

In fact, I've started to believe that developing "refined taste" is one of the most reliable ways to make yourself worse off.

Let me explain.

Someone decides to "get into" wine, coffee, whiskey, or any other domain where refined taste is possible // encouraged. They read books, subscribe to newsletters, join clubs, and begin paying attention to what they're consuming instead of just consuming it.

Within a couple of years they have developed what they proudly call "a palate."

They have also, if they're being honest, stopped enjoying approximately 90% of the options available at normal human price points.

The cheap stuff they used to consume happily now tastes "thin" or "unbalanced" or possesses some technical flaw that their newly trained senses cannot ignore.

And yes, the wine expert experiences rapture at a great Burgundy that the casual drinker can never access. The trained musician hears structure and beauty in a symphony that the untrained ear misses entirely.

But I think we massively underestimate the costs and overestimate the benefits.

You spend enormous amounts of time and mental energy developing your discernment; you read, you practice, you compare, you discuss. This is time you could have spent doing almost anything else, including simply enjoying the thing you're trying to become expert at.

Simply: the aspiring coffee connoisseur who spends 200 hours learning to distinguish processing methods could have spent those 200 hours just drinking coffee and enjoying the hell out of it.

Then, once you've developed your refined taste, you've created an expensive new preference for yourself. Where before you were satisfied with a $12 bottle of wine or a $3 cup of coffee, you now need a $60 bottle or an $8 pour from a specialty roaster to achieve the same level of satisfaction.

You've shifted your hedonic baseline upward without actually capturing any more total pleasure from the experience. You are, in almost every way, worse off.

The casual coffee drinker has expectations that hover somewhere around "hot, contains caffeine." Almost every cup of coffee clears this bar.

The connoisseur has expectations calibrated to the best coffee they've ever encountered, which means almost every cup falls short.

You've traded a world where 90% of coffee is acceptable for a world where 10% of coffee is acceptable. This is not an improvement.

So why do people keep attempting to leap into the connoisseur category?

It's not a complicated question to answer.

Refined taste is a form of social currency. When you can discourse knowledgeably about single-origin chocolate or Japanese denim, you're signaling membership in a particular, educated, cultured, upper-middle-class tribe. You're demonstrating that you have the leisure time to develop these refined preferences, the disposable income to indulge them, and the social connections to learn the right vocabulary and opinions.

Connoisseur-ship is, basically, a very elaborate and expensive form of peacocking.

Which would be fine, I suppose, if people were honest about it. We pretend the acquisition of refined taste is a form of self-improvement. But what if it's mostly just competitive consumption?

Imagine you could take a pill that would give you all the functional benefits of the improvement without the social signaling value. Would you still want it?

If you could take a pill that would make cheap wine taste exactly as good to you as expensive wine, would you take it?

I think most honest people would say yes. The expensive wine doesn't actually contain more hedonic value; you've simply trained yourself to require more expensive inputs to achieve the same output. The pill would be pure upside.

But I think there are more than a few professed connoisseurs who would find the idea repulsive.

I'll admit: there really is something wonderful about understanding a complex domain, about being able to perceive distinctions that others miss, about having the vocabulary to articulate your experiences precisely. I don't want to deny this entirely.

But the joy of mastery is portable; it doesn't need to attach itself to consumption goods that will raise your cost of living and narrow your sources of pleasure.

If you want to develop deep expertise in something, develop it in something that won't make you more expensive to satisfy.

Become a connoisseur of free things: sunsets, birdsong, public domain blues recordings, the way light filters through leaves.

Or become expert in something productive, where your refined judgment actually creates value rather than just consuming it. Learn to distinguish good code from great code, or compelling prose from merely competent prose, and you've developed expertise that pays dividends rather than extracting them.

The trap of connoisseur-ship is that it disguises consumption as cultivation. You end up poorer in money and narrower in the range of things that can make you happy, but you get to feel like you've achieved something meaningful.

The lesson here is simple: be very careful about what you let yourself get good at noticing. Every distinction you learn to perceive is a new way for the world to fail your standards.

The critic's eye is a curse. Better to stay a little ignorant, a little undiscerning, a little easier to please. The man who can enjoy an Aldi wine and a fast food burger has access to pleasures that the refined palate has permanently foreclosed.

That kind of effortless enjoyment is worth protecting.

If you're young, or if you've somehow preserved your capacity for unselfconscious enjoyment, guard it fiercely.

Refined taste looks like elevation from the outside, and even on the inside it can feel like expanding. But it's actually a narrowing. Every palate you develop is a menu shrinking.

The happiest readers I know haven't built an identity around Proust. The happiest drinkers I know cannot distinguish a Burgundy from a Bordeaux. The happiest programmers I know use whatever works without agonizing about whether something might work better.

They are richer in experience than any connoisseur, even if their experiences are individually less exquisite. They read whatever looks interesting at the airport bookstore. They drink whatever their hosts are serving. They use whichever tool loads fastest.

The enthusiast might not be as refined as the connoisseur. But they have a good deal more fun."]]></description>
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<item rdf:about="https://pablohelguera.substack.com/p/the-lexiconic">
    <title>The Lexiconic - Beautiful Eccentrics</title>
    <dc:date>2025-11-14T05:57:58+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/the-lexiconic</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(An introduction to an imaginary theory book)

For several years I have entertained the peculiar hobby of designing covers and writing introductions to books that I will never write. Each preface is a small act of wishful thinking—a threshold to a volume that will remain forever unwritten. The task suits me: it allows the pleasure of invention without the tyranny of completion. This text, then, belongs to that lineage of imagined prologues. It introduces not a finished theory but the promise of one, an unwritten book that might be called The Lexiconic, devoted to the porous border between words and images, where art and writing exchange their roles and lose their names.

If this essay functions as an introduction, it is because every introduction points toward an absence—a body of thought that is yet to come or perhaps never will. The Lexiconic remains, for now, an unwritten book, but also a provocation: an invitation to read art as language and to see language as art. What follows, in whatever form it may take, should not seek to resolve that tension but to dwell within it—to inhabit the space between the page and the picture, between what can be said and what insists on being seen.

Contemporary visual artists are often discipline intruders. We drift into territories that once seemed securely belonging to others—anthropology, activism, history, therapy, wellness—claiming them as raw material for our practice. I have sometimes felt ambivalent about these touristic forays, especially when they involve education. As I argued years ago in an essay titled Pretend Play, practices must be actual, not merely symbolic; and actual practice requires knowledge, skill, and the humility of apprenticeship. Yet I have rarely turned that same critical lens on my own incursions. Over the years I have never quite confronted, nor even attempted to define, my relationship to writing as an artistic practice.

It is a relationship as complex as it is essential—one that could easily be accused of the same dilettantism I often criticize in others. I am not a novelist, nor a poet, nor even a proper essayist. So what, then, is my position as a writer who operates through art, or as an artist who writes? This is the question I want to explore here, under the sign of what I call the Lexiconic.

The relationship between text and image has always been contentious. One is almost always made to serve the other: the image as illustration, the text as caption. The two have been kept in a hierarchy that privileges either the eye or the word, but rarely both. Early twentieth-century avant-gardes recognized and exploited this friction. The Surrealists blurred language and vision to destabilize meaning itself, turning captions into riddles and metaphors into traps. The Constructivists deployed words as weapons, instruments for social transformation rather than vehicles of description. Later, Minimalist and Conceptual artists reduced language to its barest material state, treating it as object, as matter, as art in itself. And the practitioners of institutional critique—figures such as Hans Haacke, Martha Rosler, or Barbara Kruger—weaponized text once again, this time to expose the ideological machinery behind the image and its circulation. Throughout, the struggle between word and image remained unresolved, a productive antagonism that continues to shape how we read art and how art reads us.

It is important to note that conceptual artists who incorporated text into their work rarely considered themselves writers or authors. In fact, many actively recoiled at the idea that their work could be construed as poetry or literature. Lawrence Weiner was explicit about this distinction when he said, “I’m not a poet. Poets use language to describe a state of mind. I use language to describe a relationship in the world.” From the 1970s onward, Weiner articulated a position in which words were not expressive vehicles but construction materials—elements to be arranged, displaced, or installed in space. This view proved profoundly influential for later generations of artists who wished to employ language without being subsumed by the interpretive frameworks of literary theory or criticism. For them, text was neither illustration nor metaphor, but an extension of the visual field—another means of composition and inquiry within the visual arts. By severing language from its traditional literary obligations, Weiner and his contemporaries made it possible to approach writing as sculpture, drawing, architecture, or site—thus opening the way for a practice in which the act of writing could be, paradoxically, visual.

A question that has long troubled me is how we determine the legitimacy of cross-disciplinary claims in art. I have often argued that when artists declare their work to be educational, it is fair—indeed necessary—to evaluate it through the parameters of education. If one claims to teach, then one should be accountable to the standards and responsibilities of teaching: rigor, continuity, care, and the production of actual learning. Art that merely illustrates or parodies pedagogy cannot be excused from those criteria if it also insists on calling itself education.

Yet when it comes to artists who use language, I find myself in a more uncertain position. Why am I comfortable invoking pedagogical criteria to assess art-as-education, but reluctant to use literary criticism to assess art-as-writing? Part of the reason, I suspect, lies in the kind of claim the work makes. Conceptual artists who employ words as material seldom claim authorship in the literary sense; they do not promise the reader a text, but rather propose a structure or situation in which language operates visually, spatially, or conceptually. Their accountability is to art, not literature. The same logic that obliges the “educational artist” to answer to pedagogy frees the “lexiconic artist” from answering to literary theory—unless, of course, they themselves claim to be authors.

When Miguel de Unamuno was criticized for his unconventional approach to the novel, he refused to defend himself within the inherited parameters of literary form. Instead, he coined a new word—nivolas—to describe what he was doing. The gesture was less about creating a new genre than about reclaiming the authority to name one’s own practice. I recognize something of that impulse in my own past attempts to define a “playformance,” a term I once used to avoid committing to either play or performance art. I wanted to acknowledge that what I was doing existed somewhere in between, in the untranslatable zone where form resists taxonomy. But such coinages are never entirely successful. They can be useful clarifications, yet they also risk being evasions—a way of sidestepping rather than confronting the interpretive frameworks that will, inevitably, be applied to the work. In the end, the world will read a piece through the vocabularies it already possesses.

Still, there is value in naming the territory, even provisionally. The Lexiconic, as I understand it, is not a genre but a field of operation: a way of locating artistic practices that use language neither as literature nor as pure visual form, but as an autonomous medium of thought and construction. To invoke the Lexiconic is not to escape judgment but to clarify the grounds upon which judgment can take place—to propose a lexicon for those works that dwell between reading and seeing, between naming and making.

I hope this book may serve as a guide for readers who, like myself, have often wandered through the uncertain borderlands between disciplines. I am reminded of an intellectual figure who loomed large in the Mexican cultural milieu of my childhood: Ramón Xirau. A Catalan philosopher exiled to Mexico during the Spanish Civil War, Xirau authored Introducción a la historia de la filosofía, one of the most enduring Spanish-language introductions to philosophy. His peers affectionately described him as “a poet among philosophers and a philosopher among poets.” My brother used to joke that the phrase was a double-edged compliment, implying that Xirau was never fully accepted as neither philosopher nor poet. Yet I have come to see that liminal space as a site of possibility rather than deficiency. Like Unamuno’s nivolas, it invites us to embrace ambiguity and heterodoxy—not as compromises, but as methods. In that spirit, I welcome the vibrant, unsettled practice of the Lexiconic."]]></description>
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<item rdf:about="https://www.ribbonfarm.com/2024/05/24/going-sessile/">
    <title>Going Sessile</title>
    <dc:date>2025-06-30T22:14:14+00:00</dc:date>
    <link>https://www.ribbonfarm.com/2024/05/24/going-sessile/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the biggest changes in my personality with middle age is that I no longer really enjoy travel beyond local weekend getaways. Almost no destination has a pain/novelty ratio that makes it worth it. On the one hand, I’ve traveled enough that few places hold the promise of real novelty and stimulation. On the other hand, even though travel has gotten way more convenient overall (smartphones, eSIM cards, cashless payments, Uber, Google Translate — though at the expense of phone-loss anxiety), my tolerance for discomfort has plummeted. I don’t like shitty hotels/hostels, awkward couchsurfing, wrangling luggage, driving unfamiliar cars, figuring out transit systems, or spending the night in an airport as I did once in Paris in 1998. I especially don’t like wading through lots of options figuring out food options. The net effect is that I’ve gradually gone sessile. I avoid travel when I can except when one of two conditions holds — either the destination offers some genuine novelty (Antarctica maybe?) or someone, preferably not me, is paying for a business class, high-touch managed experience. If younger friends don’t make arrangements I can parasitically hook into, I tend not to wander far from hotels in new places. I made a graph illustrating my evolving preferences:

[image]

Pain beats novelty when you’re young (where the pain is simply lack of adult agency and resources) and when you’re 45+. In the middle, there is a window of 20 or so years when the equation favors exploratory wandering despite pains. For me that was 1998-2018 or so. The bookend travel experiences in those two years were a 3-week backpacking trip to Europe in 1998 and a side trip to Northumberland after a conference in Newcastle (highlight: puffins on Farne islands). The latter was the last time I made personal efforts to go to an out-of-the-way place (it involved inconvenient trains, buses, taxis, and a boat).

I still enjoy being in different places once I’m comfortably settled into a nice hotel with a charged phone and a nice restaurant or two and walking areas scoped out. I just no longer find the pain of getting there and back to be worth it. There was a time when it wasn’t even pain. Airports were exciting! New transit systems were fun to figure out! (The exception is border controls/passports/visas — always painful, even with an American passport).

When I notice people older than me enjoying travel hugely, it usually turns out they can go business class or better all the time, and have handlers everywhere dealing with the friction. Or they’ve spent a lifetime traveling very little, and have a lot of pent-up hunger for novelty to work through in retirement.

The calculus of travel applies to life generally. Growing felt-friction beats marginal novelty in every activity eventually, so you go sessile in one modality after the other. Your music and reading tastes go sessile. Your political openness goes sessile. Your tolerance for weather ranges goes sessile.

Speaking of weather, I’m headed to Singapore and India during peak monsoon for the first time in 25 years. I’m not looking forward to it. Though the Indian monsoon is amazing experienced from a comfortable balcony nursing a hot chai and a plate of pakoras, the same cannot be said of navigating Indian traffic snarls with flooded streets. I expect to be in Bangalore for a few days this time (first visit since 1996 when I interned there) and am not looking forward to the flooding the overgrown city appears to be famous for now.

My pain-vs-novelty utility curve also explains why I am skeptical of longevity tech. It’s not sufficient to extend life. You have to suppress the pain of the friction of life enough to keep it below the declining novelty curve (or manufacture increasing amounts of novelty). Money alone will do the trick up to about 80. Given reasonable health, with luxurious-enough curated experiences you can continue to find things like travel stimulating. But at some point you’ll have pains that money can’t ease enough to make it worth the effort.

Longevity tech as it exists today, even for the wealthiest, seems to require far more investment of time and energy than I’m willing to put in for the “return on life.” Maybe it’s just me, but the equation doesn’t compute. I simply don’t have the kind of appetite for life that can survive arbitrary amounts of friction pain.

To be clear, I don’t think this is a good thing. I occasionally fight the sessile tendencies and am often glad I did. But more often, I don’t, and find myself wondering why I bothered when I could be home relaxing."]]></description>
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<item rdf:about="https://rojospinks.substack.com/p/everyone-i-know-is-worried-about">
    <title>Everyone I know is worried about work - by Rosie Spinks</title>
    <dc:date>2025-06-12T19:10:18+00:00</dc:date>
    <link>https://rojospinks.substack.com/p/everyone-i-know-is-worried-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On finding a new source of security

Almost everyone I know is worried about work: finding a job, keeping the one they have, or what will happen when the work they do no longer exists.

I am no stranger to this state of being. After all, I decided I wanted to be a writer when I was 18, which means I spent the first decade plus of my career relentlessly trying to outrun print and web journalism’s successive death marches. I thought maybe, if I worked really hard, I could get successful enough just in time to stake out a stable career. (Spoiler: That didn’t work.) Instability in my profession, and to a certain extent my life, has always been the norm. And I’ve proven good at riding it out.

But this time feels different. The people with the kinds of career paths that I have often chided myself for not taking also seem anxious about their jobs. Going on LinkedIn requires a serious form of mental preparation for the increasingly desperate posts you will find there. The creative person’s reassuring fallback option of getting a real (aka boring) job is no longer there because, as this viral piece about the career prospects of Gen-X creatives put it, even “the sellout move is in free-fall.” One Gen Z writer put it even more bluntly: “Why are there are no fucking jobs?”

The natural impulse in response to all this precariousness is what we have been trained for: double down on accumulation, stay employable at all costs, find the highest paying job you can, and cling on for dear life. Try to outrun it, as I did in my twenties.

I am sympathetic to this, but perhaps because I have been working for myself for the majority of my career, I can feel my willingness to stay ultra-competitive waning. In just a matter of a few months this year, it’s felt like the a lot of work that I do is suddenly less and less in demand, as people unquestioningly adopt shittier, less human, and more efficient AI to do it instead. I knew this was coming, of course, but the speed with which it's happened has startled me.

And then, in the midst of some other destabilizing news about my family’s finances recently, our childcare suddenly announced they were putting up their fees for the second time within six months. I had been counting down the weeks until September, when more of the UK government funding would become available to us, meaning we could afford four days a week of childcare, instead of three.

My son would be three and a half at that point, a year away from starting school, and I would finally have more time to get my “career” back on track — at least that’s what I was telling myself. Alas, that’s not going to happen as I’d planned.

None of this is a sob story, of course. But it helps explain why I've been feeling a particular kind of grief for a prior version of me who still believed if I was hard-working, creative, and resourceful, I would find a way to be financially successful and “stable” in the traditional sense, doing the thing I love. I thought I could still outrun it.

But I am starting to accept that maybe I can’t, and that maybe a different source of security has to emerge in its place.

‘The insulation equation’

What I hear in so many people’s anguished LinkedIn posts is a disconnect between the world they thought they were in versus the one they actually are. They sound aghast that the jobs, companies, and industries that were supposed to provide both meaning and security haven’t kept up their end of the bargain.

They thought they were working in companies with values, morals, and ethics. Turns out, the logic of the market prevails every single time. And as we reach the upper limits of this system, it’s all becoming more brazen, the bottom line less obscured. Welcome to collapse.

It reminds me of the “insulation equation” that Douglas Rushkoff
writes about in his book, Survival of the Richest. This is the idea, held by many billionaire tech elites, that they can “earn enough money to insulate themselves from the reality they [are] creating by earning money in this way.” Put another way: Who cares if my fill-in-the-blank AI company wrecks the planet? It’s going to get me so fucking rich I can leave this planet before it does.

I’m not accusing the average knowledge worker on LinkedIn as having the same disregard for the societal and environmental commons as a broligarch. However, I detect a similar note in the careerism mindset that so many people in my socioeconomic strata have internalized while trying to succeed in the global digital economy.

We put all our stock in the idea that specializing in one field, industry, or competency — one that almost always occurs within the confines of a screen — in exchange for a steadily-increasing paycheck was the smart move to make. We accepted that we better get really, really good at it if we wanted to command the kinds of salaries that keep us afloat in this system, so we worked until the point of burnout to deliver to companies we thought would love us back. Or at the very least, not fire us the very moment there was a marginally cheaper way of doing things.

Meanwhile, as we did that, we became increasingly dependent on the kinds of supply chains, income brackets, and lifestyles that we know are deeply unsustainable. Because how else are you supposed to deliver what these kinds of jobs ask of you? The harder we work, the more we outsource, the fewer diverse skills we have, the farther removed we get from the reality that planet earth can’t sustain all this. We’re mostly too tired to think about it.

What don’t I do?

In the five years since 2020, when I quit my last full-time journalism job, my career has become more patchwork and less impressive looking. In the nearly three years since I had a baby in 2022, even more so. By the time my child is in school and I can theoretically work full-time again, it’s unlikely I’ll be competitive for the kind of full-time knowledge economy job that commands an impressive mid-career salary, even if I wanted one.

I could certainly shake my fist at the shitty social policies that leave so many women in this position, and trust me, I have. But I think it’s also worth looking at what else I’ve done in the years I’ve been frequenting playgrounds, handing out endless cheerios, and cleaning up infinite bodily fluids.

I went from someone who didn’t even know what caretaking was, to someone who now sees it everywhere I look, and thinks and writes about it alongside an amazing community of other writers on Substack. In the process, I realized that the idea that I should be able to do and provide everything for myself is a fiction entirely created by the economic system I grew up in. I’ve learned that asking for help (financial, practical, or otherwise) is not a sign of weakness, but a sign that I am a member of a fundamentally interdependent species. What a relief.

I went from someone who could just barely keep a few houseplants alive to someone who is responsible for cultivating a 50 square meter vegetable garden, another garden at home, two compost piles — and is surprisingly doing an okay job of it. This little hobby not only helps my mental health more than any app or medication, but it’s arguably the first time I’ve meaningfully invested in building off-screen skills in my entire adult life.

I went from someone who quit journalism because my nervous system couldn’t handle another week of the news cycle, to redirecting that creative energy into building this newsletter. As a result, I have created a readership of thousands that I have a direct relationship with — one that doesn't expect me to publish in a manner that leads to successive cycles of burn out.

It’s become a point of reverse pride for me that literally all of my freelance writing, editing, and consulting work comes from a network of relationships I’ve amassed over the last decade and a half. My CV and resume have never been impressive or pedigreed enough to get past a cold application portal, so I’ve been forced to create a career where I don’t need to apply for things in that way.

Operating this way creates a different kind of security, one that we can extrapolate out to something much bigger than a writing career. Unlike an impressive job, it’s very unlikely that all your professional and creative relationships will fire you on the same day. I’ve learned that if I am generous and collaborative with people — especially when things are going well for me — they’ll often do the same for me down the road.

I am not advocating for a freelance life or any kind of alternative, self-directed career path here. Nor am I advocating that people stop searching for jobs or quit the ones they have in some back-to-the-land fantasy. However, I do think my particular career trajectory over the last decade has made me see the freedom that comes from giving up on the cohesive, impressive-on-LinkedIn career path.

I’ve accepted that no job is coming to save me. That security does not come from a one-way, linear transaction with a for-profit corporation. But rather, a rhizomatic network, one that grows not just upwards, but outwards, downwards, and sideways — with gains and losses, ebbs and flows along the way.

It’s humbling, yes, and certainly an adjustment at first. But maybe it’s okay to not look impressive. As Jonathan Small
wrote in response to that depressing Gen-X article, “Next time someone asks what you do, don’t panic. Don’t squirm. Just smile and say: What don’t I do?”

A different kind of currency

When you accept that the future’s security may not come only in the form of a steady ascent up a pay scale, something shifts. You may not quit your job, but you reorient your time and professional priorities around independent people and relationships, not prestigious companies or brands. You may adjust your lifestyle, outgoings, consumption patterns, and sources of meaning so that they aren’t so reliable on a certain compensation package. You see the value of expanding your abilities and skills beyond merely looking employable online.

At least some of the work here, I think, goes back to what I wrote in November: keeping a foot in both worlds, Here and There. If, like almost all of us, you still need a high-paying job to sustain your life, then think about the idea that it might not be there forever. What are you doing in preparation for that day? What skills are you building that will be useful to others? What lifestyle are you becoming accustomed to in the meantime? And what people are you helping and investing in until that day comes?

Not being able to afford full-time childcare — and yet still having to earn a full-time living — has been the bane of my life for nearly three years. But it’s taught me something important. All of this time I’ve spent doing things that don’t impress people on LinkedIn adds up to something else: social currency. It’s a currency you can’t spend in a one-way transaction, but rather give and receive in turns.

As this article about a woman who has lived without money for ten years put it, “I actually feel more secure than I did when I was earning money because all through human history, true security has always come from living in community and I have time now to build that ‘social currency’.”

After the news about nursery fees hit, I felt depressed for a couple of days. Then I realized I really needed to take my own advice. I know several people in the same boat as me, so instead of trying to earn even more money to afford the ever more expensive childcare, I should simply make a spreadsheet and ask said parents if we want to rotate Wednesday and/or Friday afternoons playdates so everyone gets a little more time to get stuff done.

There are much broader re-imaginings that may need to happen, and soon: how we live, and what we share, and what we consider a “successful” life for our kids. I think these shifts will be painful and joyful in equal measure.

But in my own life, just a few years ago, that small idea about the childcare would have felt radical, weird, and maybe a little utopian. Now, it feels totally feasible to me. And that, more than anything, is what I have to show for the last few years. No job or paycheck gave it to me, and that is why it’s worth so much."]]></description>
<dc:subject>rosiespinks 2025 security unschooling deschooling careers mutualaid childcare insecurity labor work community destabilization parenting insulation linkedin ethics values morality morals douglasrushkoff billionaires elites elitism society environment careerism lifestyle lifestyles well-being wellbeing alternative economics plants resume cv freelance jonathansmall collapse howwelive living life us uk precarity jobs</dc:subject>
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<item rdf:about="https://www.honest-broker.com/p/9-rules-for-new-technology">
    <title>9 Rules for New Technology - by Ted Gioia</title>
    <dc:date>2025-04-18T21:15:46+00:00</dc:date>
    <link>https://www.honest-broker.com/p/9-rules-for-new-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wendell Berry's list from 1987 is more relevant than ever before

What do you want from new technology?

A flying car? An AI girlfriend (or boyfriend)? A bottomless cup of coffee?

You need to think bigger.

Forget about that AI lover and cup of joe—instead ask youself what a healthy society should expect from new tech. Or a healthy family. Or just a small town girl living in a lonely world….

Wendell Berry provided a list of nine reasonable requirements for new tech back in 1987, and they’re still appropriate today.

Berry’s list is actually more relevant than ever before. And the failure of tech companies to meet his modest demands is now painfully evident to everybody.

It wasn’t always this bad.

A few years ago, most new technology lived up to many of Berry’s requirements. But not anymore. And the pace of decline gives us a useful way of measuring how poorly we are served by the current generation of technocrats.

Let’s go back to 1987.

Wendell Berry was living on a farm in Kentucky, and did his writing with pen and paper. His wife Tanya would create typewritten drafts of his manuscripts on a Royal standard typewriter purchased in 1956—which was, he insisted, “as good now as it was then.”

But friends told him he needed a computer. It would make it easier to write, they insisted.

In response, Berry came up with his list of nine reasons to embrace new technology. Let’s revisit them, one by one.

**************

Nine Standards for Technological Innovation

**************

(1) The new tool should be cheaper than the one it replaces.

This is a very persuasive selling point for new technology. And for most of my life, tech companies worked hard to lower prices.

I still recall my parents scrimping and saving in order to buy a color television when I was seven years old. It cost almost $500—a huge amount in those days.

They probably should have waited. A few months later, RCA dropped prices to $399.

Prices continued to drop in later years. You can buy a high tech TV today at Best Buy for less than what my parents paid in the 1960s.

Computers also got more affordable—at least until recently.

I got my first computer (an Apple IIE) when I was in graduate school—it was an expensive gift from the Boston Consulting Group in exchange for accepting their job offer.

The list price back then was $1,400. I could never have afforded to buy it on my tight student budget.

But, over a period of many years, each subsequent computer I acquired was better and cheaper than my previous model. Alas, that happy trend has now ended.

When I buy a new computer now, I pay more. And the performance is not always better. I recently had to scrap a new desktop after only a few months, and go back to my previous model.

The new computer didn’t work as well as my five-year-old one.

When did new tech stop getting cheaper?

It happened the day Steve Jobs died. Maybe not exactly on that date—but shortly afterwards.

Look at this chart of iPhone prices, adjusted for inflation, and you can see what I mean.

[image: chart]

Now let’s go to the second reason to adopt new tech from Wendell Berry’s list.

**************

(2) It should be at least as small in scale as the one it replaces.

This is another good reason to upgrade your setup. And tech did get smaller for many decades.

Guess who played a key role in that? Yes, Steve Jobs again. Because of his obsession with product design, we now carry a huge amount of advanced tech in our pocket.

Just consider this remarkable fact: Every device featured in this Radio Shack advertisement from 1991 has been replaced by your tiny phone.

[image: "Your smartphone has replaced every one of these devices."]

But this, too, changed soon after Jobs died. (Are you noticing a pattern here?)

The thinnest iPhone ever was the iPhone 6 (2014)—at a slim 6.9mm. The company continued to launch ‘mini’ models for a few years, but stopped after iPhone 13.

Tech is now bulking up. It’s not just the devices—wait until you see those AI data centers. A single facility can spread over two kilometers.

[image: screenshot of title and subtitle " AI data centers are becoming 'mind-blowingly large': Clusters of GPU chips in coming years will have to connect over distances longer than a mile, says the CEO of this fiber-optics firm." from https://www.zdnet.com/article/ai-data-centers-are-becoming-mind-blowingly-large/ ]

**************

(3) It should do work that is clearly and demonstrably better than the one it replaces.

This is the most obvious requirement for new tech. It needs to work better than old tech.

But Silicon Valley has totally abandoned this ideal. Every web interface I use has gotten worse over time—from search engines to social media to software to shopping apps.

Google is worse than ever. Twitter is worse than ever. Amazon is worse than ever. Facebook is worse than ever. Everything I get from Microsoft is worse than ever.

So here, too, we see that new tech previously fulfilled Berry’s requirement—but stopped doing so around the time Steve Jobs died.

**************

(4) It should use less energy than the one it replaces.

Here, again, we see an ominous reversal. With the rise of AI, tech companies now use up more energy than ever before. They are sucking the power grid dry in many places.

And it’s going to get worse—much worse.

[image: chart "Summary of GenAI demand forecast"]

What makes this especially revealing is the fact the public intensely dislikes AI—surveys make this absolutely clear. So tech companies are destroying the environment solely to increase their dominance and control—not to please you and me.

**************

(5) If possible, it should use some form of solar energy, such as that of the body.

Now Berry is asking for something our technocracy has never delivered.

And here we encounter the exact opposite of the AI situation described above.

We saw that AI depends on huge investment from corporations, while consumers are mostly indifferent. Solar energy is the opposite: It’s supported by investment from consumers—who use it to heat their homes, water, etc.—while corporations are mostly indifferent.

What a sad state of affairs. Private citizens have more prudent approaches to tech than the tech companies themselves (or their billionaire owners).

**************

(6) It should be repairable by a person of ordinary intelligence, provided that he or she has the necessary tools.

This, too, has changed during my lifetime. I once saw my father unscrew the back of our home TV set, and fix a malfunctioning part. Nowadays you can’t even open up those bad boys.

Tech providers create all sorts of obstacles to prevent repairs—unusual screws, arcane software, special tools, etc.

Consider the case of John Deere tractors, which wouldn’t start until a company-trained technician cleared out the error code. The company also refused to sell spare parts. Their practices got so abusive that politicians passed right-to-repair bills to protect farmers.

But the worst example happened during the COVID pandemic, when companies tried to prevent hospitals from fixing their malfunctioning ventilators. Manufacturers put software locks on this life-saving equipment to prevent repairs.

This represents a total failure on the part of the technocracy—and actual malfeasance by the executives who run these companies.

**************

(7) It should be purchasable and repairable as near to home as possible.

Finally I can give some tiny credit to our tech titans. They do offer home delivery—even if the product is made in a sweatshop far, far away.

**************

(8) It should come from a small, privately owned shop or store that will take it back for maintenance and repair.

This is a pipe dream. The tech product lifecycle is built on planned obsolescence, not simple repairs.

When your device or software stops working, you replace or upgrade—whether you want to or not.

In some instances, you aren’t even allowed to own, let alone fix, your tech—you just license or lease or subscribe. It’s like communism. You own nothing, and will love it.

**************

(9) It should not replace or disrupt anything good that already exists, and this includes family and community relationships.

This may be the biggest tech failure of them all.

The leading tech companies have deliberately promoted dysfunctional apps that destroy lives. And they know it.

- Leaked internal documents from TikTok show that they were aware that teens get addicted to their app in just 35 minutes. They built it that way. https://www.npr.org/2024/10/11/g-s1-27676/tiktok-redacted-documents-in-teen-safety-lawsuit-revealed

- Facebook knew that Instagram use leads to depression, anxiety, eating disorders, and other problems. https://www.cbsnews.com/news/facebook-instagram-dangerous-content-60-minutes-2022-12-11/

- Spotify insiders have confirmed the company’s systematic plan to reduce royalties to musicians by manipulating passive listeners. https://www.honest-broker.com/p/the-ugly-truth-about-spotify-is-finally

- For more examples, see my list of 52 indicators that technological progress is reversing. https://www.honest-broker.com/p/52-reasons-to-fear-that-technological

This is the new normal for tech: It deliberately makes things worse, not better.

Here’s the entire list of Wendell Berry’s criteria. If this were a report card, your tech leaders would all get failing grades.
Wendell Berry's list of criteria for new tech.

The curious fact is that the most up-to-date and forward-looking thing is this whole article is Berry’s list from 1987. Nothing on it is obsolescent or inappropriate or dysfunctional or harmful.

I wish our tech companies could say the same for their work."

[via:
https://2ndbreakfast.audreywatters.com/ai-is-carceral-ed-tech/ ]]]></description>
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<item rdf:about="https://www.presidioknolls.org/news/news/2024/10/25/why-we-dont-use-letter-grades">
    <title>Beyond Letter Grades: PKS's Holistic Approach to Assessment — Presidio Knolls School</title>
    <dc:date>2024-10-29T00:05:30+00:00</dc:date>
    <link>https://www.presidioknolls.org/news/news/2024/10/25/why-we-dont-use-letter-grades</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Teachers in the PKS Middle School assess students frequently in a variety of ways, from 1:1 check ins, to rubrics, to tests and quizzes, to marginalia on their essays. We are a feedback rich program, and believe communicating clearly and directly with students about their work is the best way to help them grow. Some of the tools we use for assessment are standardized and used all around the world, others are program-specific and designed by our faculty.

One thing we never do is reduce feedback to a letter or number grade. Our commitment to eschew letter/number grades in favor of more nuanced forms of feedback is, in fact, a foundation of our approach to teaching and learning. And we are proud to be leading a broad movement [https://www.edutopia.org/article/will-letter-grades-survive ] of 21st century schools [https://mastery.org/mtc-member-schools/ ] approaching assessment from a researched-based, holistic perspective.

Why don’t we grade? 

First, grades are crude and opaque where feedback should be personalized, rich, actionable, and transparent. Teachers should have the skill and the time to explain clearly to students what they are doing well and what they need to improve. An “82” doesn’t do that. In fact, research shows [https://www.alfiekohn.org/article/case-grades/ ] that no matter the quality of feedback, if it is attached to a grade it is largely ignored. Students flip to the back of an essay to look at the grade and don’t read the comments, or see the number at the top of a math test and don’t analyze what they have mastered and what they must improve. Grades are reductive symbols and a shortcut around the hard work of responding individually to the work of each student, celebrating what they have achieved, and explaining to each student how his or her work can continue to progress and develop.

Second, we want a feedback system that encourages students to pursue academic rigor. Why attempt a difficult project if the result might be a B when you can do an easy project and get an A? Schools that grade see students making the rational choice to avoid academic rigor and pursue the “easy A.” Middle schoolers are like bloodhounds for hypocrisy, and they immediately sense it when a teacher or parent says, “challenge yourself!” while also saying, “keep your grades up.” Schools that do not grade can more honestly coach students to work at the edge of their stretch zone.

Third, we believe feedback should encourage a growth mindset, and grades irrevocably move students towards a fixed mindset. The “C” in 6th grade English becomes the story the child tells herself (“I’m a bad writer”). The “A” in science tells a student he needn’t strive for more (“my work is done”). When teachers do not grade and instead tell ALL students how to meet the next challenge, and do so without labels, there is no danger of a student settling on a fixed belief so early in their exploration of the world and of their cognitive development.

Fourth, grades introduce an authoritarian element into the classroom. In the Dewian tradition, we believe our work is to train our students to become engaged, effective, passionate citizens. It is the job of a citizen to think critically, to question authority, and to be suspicious of hierarchy. We believe the consequences of living the most formative years of your life in systems that normalizes hierarchy is a threat to democratic values. We will not participate in this paradigm. Our teachers are respected by students because of their humanity, their inspiring lessons, and their care, not because they have the power to reward and punish. 

Fifth, grades tend to encourage a misguided adjudication of assessment: “Why did I receive a B when I deserved a B+?” Students and parents sense the alchemy in any grading system, the inevitable arbitrary and capricious nature [https://www.greatschools.org/gk/articles/improving-grading-in-high-school/ ] of a grade. Teachers who are forced to grade must pour their most precious resource - time - into defending the indefensible. We want 100% of our teachers’ energies going into challenging each student, learning more about them, and engaging with them on a joyful journey. We do not want one moment wasted on questions of semantics.

Sixth, since grades communicate to students that some things matter and others don't, schools that grade end up with warped programs [https://www.edweek.org/teaching-learning/opinion-no-students-dont-need-grades/2018/01 ]. Math gets graded in most schools, communicating that math is important (which it is). But the way you treat your peers is not graded, communicating that whatever lip service is paid to this value, it isn’t very important. Students get it: you grade me on the things you actually want me to care about. At PKS, we actually care about student health, their moral development, their mindfulness, their ability to self-assess and choose to stretch themselves.

Seventh, there are metacognitive benefits for students when we do not coddle them by telling them exactly what to do and how to do it. At PKS, students are asked to name what they need to accomplish and receive 1:1 coaching to help them develop independent habits of passionate, creative work. We want our students to receive an assignment, head off to work, and return with gorgeous, unexpected results. Grades undermine [https://psycnet.apa.org/record/2000-05867-001 ] intrinsic motivation and self-regulation and are part of what has created an army of bright but timid graduates who need bosses to tell them exactly what to do and how to do it. PKS graduates will leap over this millennial malaise.

Finally, perhaps most importantly, we believe that grades distract from the joy of learning. Our classrooms are celebrations of creativity, of grit, of tinkering, of struggle, of offering complex responses to challenging cross-cultural problems. We want our learning community to be one in which passionate teachers challenge, support, and inspire their students. And we want our students striving to be their best selves unencumbered by fear of (shudder!) a “B.”

Selected Resources

Alli Klapp (2015) Does grading affect educational attainment? A longitudinal study, Assessment in Education: Principles, Policy & Practice, 22:3, 302-323, DOI: https://doi.org/10.1080/0969594X.2014.988121

Björn Högberg, Joakim Lindgren, Klara Johansson, Mattias Strandh & Solveig Petersen (2021) Consequences of school grading systems on adolescent health: evidence from a Swedish school reform, Journal of Education Policy, 36:1, 84-106, DOI: https://doi.org/10.1080/02680939.2019.1686540

Gardner, H. (1991). The unschooled mind: How children think and how schools should teach. New York: Basic Books.

Pulfrey, C., Buchs, C., & Butera, F. (2011). Why grades engender performance-avoidance goals: The mediating role of autonomous motivation. Journal of Educational Psychology, 103(3), 683–700. https://doi.org/10.1037/a0023911

Richard M. Ryan and Edward L. Deci, “When Rewards Compete with Nature: The Undermining of Intrinsic Motivation and Self Regulation,” in Intrinsic and Extrinsic Motivation, Sansone and Harackiewicz, eds. (Educational Psychology, 2000).

Jack Schneider & Ethan Hutt (2014) Making the grade: a history of the A–F marking scheme, Journal of Curriculum Studies, 46:2, 201-224, DOI: https://doi.org/10.1080/00220272.2013.790480

Schinske J, Tanner K. Teaching More by Grading Less (or Differently). CBE Life Sci Educ. 2014;13(2):159-166. https://doi.org/10.1187/cbe.cbe-14-03-0054

Grant Wiggins, “The Case for Authentic Assessment,” Practical Assessment, Research, and Evaluation: Vol 2, Article 2(1990)."]]></description>
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    <dc:date>2024-10-18T22:44:12+00:00</dc:date>
    <link>https://thomasjbevan.substack.com/p/walking-as-inactivity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sunday. The day of rest. I’m down by the Quayside, walking. It’s near lunchtime and the walkways on either side of the water’s edge are teeming with couples and clusters of families, both on foot and on pushbikes. There are pedaloes cutting through the still water and waitresses running out trays of tall lattes to eager pensioners nestled under the parasols jutting out from the centre of round metal tables. Beyond them a seersuckered trad jazz band blow away to the mild delight of a smattering of swaying onlookers. The sun is out, the sky is clear and blue and the breeze is a gentle comfort against the heat. And yet something isn’t quite right. Despite the day, despite the time of year and the favourable, couldn’t-be-better weather there is a tension here, just below the surface.

I stroll the banks but I am the only one who is strolling. As I amble and look and linger at the sight of various waterbirds I am overtaken time and again. I watch the cable ferry for a minute, I contemplate the various centuries old brick buildings and imagine what this place would’ve been like when it was a place of sail ships and exchange and empire. And I am overtaken and overtaken as if there were a minimum speed limit that I was flagrantly disrespecting by moving so slowly. See, though this is a place of leisure and today is the designated day of rest people are marching purposefully as if they have somewhere else to be. Rigid gait, eyes on the path ahead, stimulant of choice at hand- either takeaway coffee or sickly sweet cake or both, while some of the university age walkers forgo these and instead blow vape-pen clouds into the cloudless sky. There is something going on here. Am I the only one who knows how to bimble, how to promenade, how to saunter? Is this now a lost art? And if so, what does this mean, what does this say about us and the way we are living?

The vital thing to understand- and the point that I want to stress the most- is that walking is not an activity. Or rather, it should not be conceptualised as and reduced to being a mere activity. It is much more than that because it is much less than that. Walking is one of the great forms of inactivity and in a world of striving and consumerism and grasping and impatience it is one of only very few potential forms of inactivity left. It is that makes it precious.

You see, when you walk slowly and with no real destination in mind you are not doing, you are just being. Such walking, such contemplation is the beginning of freedom, it is the necessary pre-condition for having your own thoughts and as such for truly living your own life.

Which is why it is such a shame when people pollute their potentially edifying walks by turning to their ever-present phones. When I walk the streets and alleys of my city I constantly see people either shouting inanities into their phones1 or else using them to wirelessly pump music or podcasts into their eager ears. Walking thus becomes reduced to a mere mode of transportation for the carless and these reluctant pedestrians become- like so many other one-person-per-vehicle drivers- detached and isolated units moving through space2. The audio and the journeying cancel each other out and it all bleeds into one, it becomes a blur that blots out the boredom of not being at your destination yet. Worse still is when this is combined with step counting apps or wristwatches which tragically instrumentalise the beautiful art of wandering around and turn walking into a metricated means of merely keeping the body alive and in some sort of working order. Such devices reduce us to machines, and one of the great tricks of Capitalism or The System or however you want to conceive it is that it not only turns us into machines for consumption and generating wealth for The Economy, but it also burdens us with the upkeep of the machinery that we have been reduced to becoming.

It reminds me of the great rant that the anarchist Bob Black got into about free time in his seminal essay The Abolition of Work3

“Free time is mostly devoted to getting ready for work, going to work, returning from work, and recovering from work. Free time is a euphemism for the peculiar way labor, as a factor of production, not only transports itself at its own expense to and from the workplace, but assumes primary responsibility for its own maintenance and repair. Coal and steel don’t do that. Lathes and typewriters don’t do that.”

When you start tracking your step count when you go for your daily constitutional you turn the walk into ‘free time’ in this sense. It becomes an Activity, something that is Good For You. And this only compounds if you listen to some manner of Educational Podcast as you do so. The thrillingly, daringly subversive non-activity of moseying around the neighbourhood for no reason other than the sheer pleasure of being alive, able to walk and out of doors degenerates into just another means of being visibly productive. Because eking out maximum amounts of productivity from every moment of our days has been working out so great for us thus far. All work and no play makes Jack a dull boy and we are all so play-deprived that many of us are becoming passive, disembodied viewers of our own on-screen lives.

It may seem that I am getting worked up about a series of trivialities here. To point out how people turn their recreational activities into photoshoots of themselves acting out their recreational activities may strikes some as petty. To highlight the ubiquitous phones and SUVs that people use to transport them the short distances to and from the walking spots may even seem a little mean spirited. Like I am nit-picking relatively unimportant and unremarkable things to try and find some significance in them. But I truly think that there is a lot more going on here. Everyday things are worthy of serious consideration because they are so common and unremarked upon.

So what does it say then when walking- something that is already complete and requires no thought or effort or expense- is polluted and diminished into just another opportunity to consume and document said consumption? What does it say when we so thoughtlessly desecrate our leisure like this? I would argue that to do these things is more than a little dehumanising.

Animals survive and act and react but only humans can opt out of this cycle and into the higher realm of inactivity. Just as silences make music more beautiful and pauses make conversations richer in meaning, it is inactivity- that is the moving beyond doing into being- that makes life human. Responding to stimuli alone, satisfying needs as they arise alone makes life nothing more than a cycle of biological survival.

The beauty is in the gaps. Art and culture arise from the blank spaces (which may be why these vital spheres in particular seem to be diminishing in this time of always on, always available activity). Uselessness and purposelessness4 are true luxury, true wealth. Look at any heart-stirring ceremony or custom or event- they are filled with detours and excesses, they are far from efficient. You could easily workshop a way of getting to the same basic endpoint much, much quicker and in doing so you would kill everything that made that ceremony unique and beautiful and, well, ceremonial.

The luxury of the aimless walk is one of the most accessible and readily available blank spaces we have. It is no coincidence that such a stroll will all of itself produce ideas and insights and new observations. In the absence of a task the mind will begin to play. It will be free. This is why walking and creativity go absolutely hand in hand. Insight comes to the contemplative and contemplation comes from inactivity, from not trying to generate insights, or indeed trying to do much of anything at all. In a try-hard world this is a difficult truth to convince people of. Because it asks for patience. It asks for more than mere effort. It asks for participation in the world as it is, which for the mind that has always trained itself to be busy is a big ask indeed. But it is the only way to be free."]]></description>
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<item rdf:about="https://news2.rice.edu/2019/12/05/rice-remembers-professor-emerita-maria-teresa-leal-former-spanish-and-portuguese-chair/">
    <title>Rice remembers Professor Emerita María Teresa Leal, former Spanish and Portuguese chair</title>
    <dc:date>2024-09-16T17:32:43+00:00</dc:date>
    <link>https://news2.rice.edu/2019/12/05/rice-remembers-professor-emerita-maria-teresa-leal-former-spanish-and-portuguese-chair/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["María Teresa Leal, a fondly remembered former professor of Spanish and Portuguese credited with transforming students’ lives, died Nov. 30. She was 93.

[image: "An anonymous student's tribute to professor María Teresa Leal from the 1994 Sallyport called her an "ideal teacher."Long Description"]

The daughter of two professors, Leal hailed from Cajazeiras, Paraíba and was a natural-born teacher. She specialized in medieval Spanish and Latin American literature, particularly from her home country of Brazil.

Leal arrived in Houston in 1960 to teach after earning her bachelor’s degree in 1946 from Pontifícia Universidade Católica in Brazil and traveling widely throughout Latin America and Spain. As she once told the Rice Thresher, Leal made an annual pilgrimage to a different Spanish-speaking country every summer to keep up with their language and trends.

“She changed my life,” said Les Pinter, one of the countless Rice alumni influenced by Leal.  After receiving a master’s degree from Rice and pursuing his doctorate, Pinter became a pioneering software developer who sold the source code that was repackaged as Microsoft Word.

“She had encouraged me to apply to the Ph.D. program in economics at Rice, and for all I know, she put in a good word for me,” Pinter said.

Leal began her career at Rice in 1962, where she taught for a year as a visiting lecturer before heading home to complete her doctorate, which she received in 1963 from Universidade Federal do Rio de Janeiro. She returned to Rice in 1965 as a professor and taught until her retirement in 1997, at which time she became a professor emerita.

In 1971, Leal took a sabbatical year to work at the University of Oporto in Portugal. She remained there the following year at the university’s request to inaugurate its new chair in Brazilian literature and serve as chairwoman of its Department of Romance Languages, gaining experience she would put to use at Rice the following decade.

During the 1980s, Leal twice served as chair of the Department of Spanish, Portuguese and Classics, as it was then called. The contemporary Department of Spanish, Portuguese and Latin American Studies still honors Leal with a yearly honors thesis prize and cash award in her name.

In 1985, Leal helped arrange a rendezvous that bridged her two worlds, Latin America and Leal’s adopted home of Houston. One memorable day, she accompanied Peruvian writer and future Nobel Prize winner Mario Vargas Llosa and Fernando Castro, a Peruvian artist and Rice Fulbright Fellow, to the River Oaks home of arts doyenne Dominique de Menil. Castro later recounted the life-changing experience in an essay for Literal Magazine, with a fitting footnote: “After we left Mrs. D’s home we all went to have lunch at a Brazilian restaurant in the Montrose area that María Teresa had recommended.”

In 1987, Leal was made a dame of the Order of Isabella the Catholic, a Spanish civil order in which membership is granted to recognize services that benefit the country. Leal was recognized by King Juan Carlos I for her contributions to Spanish culture and language.

[image: "A photo from a 1977 issue of the Rice Thresher shows Professor Leal as a new resident associate of Baker College.Long Description"]

While at Rice, Leal also significantly contributed to on-campus culture, first serving as a Jones College associate from 1970 to 1977. She later became a resident associate at Baker College from 1977 to 1979, a position she loved and would return to after serving as department chair. She was a resident associate at Sid Richardson College from 1987 to 1988 and at Will Rice College from 1988 until 1994.

Shortly after arriving at Rice, Leal attended a Pan American Airways party accompanied by a student from her Spanish and Portuguese classes. True to form, Leal was there to share her Latin American culture, according to the caption on a 1967 press photo from the event: “Rice University’s beautiful Spanish and Portuguese teacher, Dr. Maria Teresa Leal de Martinez, accompanied by Rice student Les Pinter on the guitar, sang ‘The Girl from Ipanema’ and ‘Corcovado.’”

Pinter remembered that Leal encouraged him to become fluent in Portugese, a language he studied as an undergraduate. They met frequently to “bater um papo,” or have informal chats in the language, often playing guitar and singing bossa nova songs together. Leal also pushed Pinter to continue his education.

“María Teresa had a number of projects to provide educational opportunities in her native Bahia, the most economically disadvantaged state in Brazil,” Pinter said. “Years later, when Microsoft sent me on a speaking tour of seven cities including Salvador, the capital of Bahia, I thought of her all the time that I was there. She was a large part of the reason that I was able to give my presentations in Portuguese. I know that there are people there who also benefited from her generosity. I was lucky to have her as a friend and mentor, and I will miss her.”

Pinter added a final message for Leal, in Portugese: “Obrigado de você por tudo, minha irmã.”

“Thank you for everything, my sister.”"]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/">
    <title>&quot;The World Reveals Itself to Those Who Walk&quot;</title>
    <dc:date>2024-04-15T16:28:32+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Blame the geography, blame the weather, blame the culture — walking was just not something I did much of growing up.

...Except when we were in England, visiting my mom's side of family. The British are walkers. There we'd walk to the shops, walk to the post. We’d walk for the sake of walking, ambling through fields and woods and gardens and parks — through other people's property [https://www.gov.uk/right-of-way-open-access-land ], which even without knowing all the legal intricacies, I recognized I could never do back home.

My granny was part of a social walking club, and well into her eighties would partake in lengthy walking tours, bussing up to Scotland or over to Cornwall just to walk for a whole day. This was mind-boggling to teenage me, but sounds quite idyllic to old me now. At the time, I was convinced that the allure of these tours must've been that she and her friends would end up at a pub. Now I recognize that it wasn’t (just) the half pint of cider and Ploughman's lunch; it was the walking itself she loved.

Walking kept her fit, physically and mentally, to be sure — that's the easy and obvious rationale, isn't it. That's what often gets invoked in making the case for walking more: it's good for your health, a corrective to our increasingly sedentary lives.

(Of course, someone's bound to chime in that walking is insufficient exercise — that is, you're likely not walking fast enough for it to be strenuous enough to count towards the 150 minutes of moderate intensity aerobic exercise we're supposed to get each week. Ugh. Whatever.)

The world reveals itself to those who walk. Moving slowly means moving thoughtfully, purposefully. Aware -- aware of the world around you, aware of the thoughts on your head.


***

I first noticed it almost a decade ago, in Australia of all places — perhaps the only industrialized nation whose inhabitants walk less than those in the States: all along the sidewalks of Sydney, folks had their eyes glued to their phones as they walked. Now, I see this everywhere. I’m not talking about that quick glance we all take to check Google maps — am I heading in the right direction? I often can't tell when I emerge from the subway — or to flip to the next song on the playlist, or to see who just texted. I’m talking about a complete commitment to what's on the screen. Transfixed, utterly transfixed. Eyes down, but moving forward.

We used to joke that watching television turned people into zombies – staring, drooling, mindless. But those zombies sat still – eyes on the TV set, stuck to their seats on the sofa. Now, these zombies are up and moving; they’re ambling down the street — across the street even — with their eyes barely leaving their phones to look up, look around.

And it is television they’re watching. Or rather, it’s a string of 10-second videos on TikTok. It’s short snippets on Instagram or longer (“longer” is, like, 4 minutes) videos on YouTube. It's still TV that still has people so enraptured. I know, because each time someone on their phone nearly walks into me, I try to look at their screen to see what’s so captivating. Sure, sometimes it’s a text message – and maybe it’s a super-important one, like, you know, what happened last night on television.

Even if they’re not watching their phones, they’re listening — headphones in, they’re trying desperately, it seems, to wall themselves off, hoping the world will not be revealed as they walk."

...

"I’m a little more forgiving if someone is looking at a map on their phone. I honestly can’t remember how I ever found my way anywhere without my phone. I mean, we had a paper map in the car – a big bound book with highway maps for all fifty states, on the off-chance, I guess, that we needed to navigate our way through Ohio.

But when I was a teenager at school in Oxford and my friend Sara and I would sneak away into London for the weekend, I don't honestly remember: how did we ever find our way anywhere? Did we ask for directions? Did we just roam? Did we wander for hours – this seems pretty likely – and hope that eventually we’d find our way? Did we even have a destination? Did we first go somewhere with someone who knew the way, then having committed the navigation to memory, go back with friends? My cousin Marcus first took me to Kensington Market, I do remember that. And then I guided Sara back there a few weeks later. We got our noses pierced. Would I have really remembered, from just one trip, how to get there? Would I have been able to recall the right route? Or maybe it didn't matter – maybe, just maybe, before we had phones and Google Maps we were much less concerned with getting somewhere efficiently. (Also, we were 16.)

The world reveals itself to those who walk, and as little teenage rockers, adventurous and naive and brave and dumb, we were ready for the revelations.

But I didn’t have a phone or a camera so I have nothing but my memories – uncertainties all around. There's no documentation of what we did – thank god – and what the world revealed.

***

Our attention is always divided. Digital technologies — our phones, specifically — didn’t cause humans to suddenly become distracted. Minds wander by design — an evolutionarily beneficial attribute to keep us safe, no doubt, but also to keep us engaged with one another. Our brains are, as Annie Murphy Paul writes in her book The Extended Mind, "attuned to the presence of novelty, to whatever appears new and different." Novelty, the sound of speech, and social interactions are all powerful stimuli to which we are attracted, she argues — unconsciously, naturally, and often uncontrollably.

And yet, "all this visual monitoring and processing uses up considerable mental resources," she notes, "leaving much less brainpower for our work." This explains, in part, why "multitasking" is considered a myth [https://www.npr.org/2013/05/10/182861382/the-myth-of-multitasking ] — our attention may switch back and forth between things, but it's never smooth or seamless. Actually, it's fucking exhausting. The forces of capitalism — including the ideologies built into our gadgets — try to convince us that we can, that we must juggle multiple activities. After all, to do so enhances our productivity – ideally, at least. Or it numbs us, wears us out.

We can, of course, walk and think. Philosophers have long insisted that these activities are inextricably connected — indeed that their pursuit, simultaneously, is the most generative. "Only thoughts which come from walking have any value," Friedich Nietzsche argued. Jean-Jacques Rousseau agreed, "I am unable to reflect when I am not walking; the moment I stop, I think no more, and as soon as I am again in motion, my head resumes its working." "Methinks that the moment my legs begin to move, my thoughts begin to flow," Henry David Thoreau wrote.

The world reveals itself to those who walk. Or, it probably tries to. You gotta look up from your phone though."]]></description>
<dc:subject>audreywatters 2024 walking place attention maps mapping cameras smartphones connectivity phones internet web online cities rousseau nietzsche multitasking technology distraction slow novelty anniemurphypaul thoreau thinking howwethink tv television us australia uk canada england cars exercise canon cv nyc urban urbanism driving cognition gps gettinglost culture society seeing wernerherzog</dc:subject>
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    <title>&quot;Anything that comes out of a writer is fiction.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:45:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=E-OFnHwuTBg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Fiction is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels. It is part of perception. There is a large part of fiction in perception itself." Meet the award-winning Chilean writer Benjamín Labatut.

It has been said that Benjamín Labatut writes fiction that, from the first page, questions the parameters of reality and what we understand by literature. For instance, in his bestselling novel 'When We Cease to Understand the World' (2020), which weaves a web of associations between the founders of quantum mechanics and the evils of two world wars, where it is hard to distinguish the borders between fiction and reality.

"Anything that comes out of a writer is fiction. In non-fiction, they are really kind of naïve. Fiction is something that is not appreciated for what it is. It is not the making up of a story; it doesn't have to do with imagination. Fiction is a tool, it is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels; it is part of perception. There is a large part of fiction in perception itself; it is not just stories. It goes on all the time; we just don't notice that it is going on", says Labatut.

Therefore, Labatut's writing process is very much driven by research: "I don't worry much about the shapes of the stories; it is all about research; I try to find things. To me, finding some other person's phrase is more important than coming up with it myself. It is the part that I enjoy. In that sense, writing has become more akin to walking and picking stuff above the ground." 

"While I am researching it, it will determine many things. I am not just looking for data, I am looking for the shape of the story, and that's got to do with what is available. For example, in certain texts, there are scraps of information, lesser-known characters, and people who left no mark on history. Then I must create fiction around it, but the heart of the story is something that comes out of the research. So, to me, it is more akin to looking at the world than to thinking about it," he says.

What is most important to Labatut as a writer is 'fascination': "Fascination is the key to all of this, and I think that is what writing should aspire to at its best. And the Latin root of the word comes from 'fascinus', which means the male sexual organ. To be aroused is something art does in a very special way. It is an excitement; it is not just entertainment. It should touch you very deeply." 

"You should be moved by what you are investigating. You should be moved by the world and transmit that. That feeling you get when you perceive or bump into something hard to believe or so beautiful that it is hard to put into words. Fascination lies at the root of everything that I try to do. The world is becoming so that it is very hard to feel fascinated. We are dulled down." 

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated into more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list.

Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/837912943
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-fiction-gives-reality-a-human-shape

Goes with another video:
""Writing should give access to the world." | Writer Benjamín Labatut"
https://www.youtube.com/watch?v=ohsQ3WtdWoM ]]]></description>
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    <title>What I replaced Christianity with #shorts - YouTube</title>
    <dc:date>2023-08-15T02:16:04+00:00</dc:date>
    <link>https://www.youtube.com/shorts/2Sjs8zyKStg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am nothing."]]></description>
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<item rdf:about="https://en.wiktionary.org/wiki/thalassophile">
    <title>thalassophile - Wiktionary</title>
    <dc:date>2023-06-23T22:49:40+00:00</dc:date>
    <link>https://en.wiktionary.org/wiki/thalassophile</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Someone who loves the sea."

[See also:

https://www.macmillandictionary.com/us/dictionary/american/thalassophile

https://www.surfertoday.com/surfing/ten-signs-you-are-a-thalassophile
"A thalassophile is someone who not only appreciates being close to the shoreline but needs to live in coastal areas like air to breathe."

https://www.youtube.com/watch?v=W0hNnnHyvx4 ]]]></description>
<dc:subject>cv oceans sea water words thalassophile srg</dc:subject>
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<item rdf:about="https://twitter.com/RachaelKJones/status/1572763759474769920">
    <title>Rachael K. Jones, M.Ed. on Twitter: &quot;I had a revelation this week: You're not being challenged if most of the difficulty of your job comes from managing workplace dysfunction. But a lot of workplaces like to frame dysfunction as &quot;challenge&quot; and pretend li</title>
    <dc:date>2022-10-03T17:35:49+00:00</dc:date>
    <link>https://twitter.com/RachaelKJones/status/1572763759474769920</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I had a revelation this week: You're not being challenged if most of the difficulty of your job comes from managing workplace dysfunction. But a lot of workplaces like to frame dysfunction as "challenge" and pretend like nothing needs to change.

Real challenge should invite learning new skills or advancing the purpose of your job in some way. It shouldn't just be putting out fires or fixing someone else's mistakes.

No amount of pep talks from management can ever make it rewarding to "overcome" the "challenge" of short-staffing when really you know deep in your gut that you're just drowning in meaningless stagnation, while simultaneously being busier than ever

When I think about the most meaningful jobs I've had (including writing), there is always a component of struggling to find solutions, to figure out problems, and it's always ultimately rewarding because I can see myself getting tangibly better at a thing

But in the worst jobs I've had, the meaningful work gets crowded out by time-consuming stuff that is either pointless or completely unrelated to my actual job. You end up feeling like you're pushing the boulder uphill everyday only to have it return again to the the start."]]></description>
<dc:subject>rachaeljones work dysfunction 2022 labor cv schools schooling unschooling challenge learning howwelearn exhaustion</dc:subject>
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<item rdf:about="https://en.wikipedia.org/wiki/Thomas_McEvilley">
    <title>Thomas McEvilley - Wikipedia</title>
    <dc:date>2022-09-12T00:52:49+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Thomas_McEvilley</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his 1992 book Art and Otherness: Crisis in Cultural Identity, McEvilley collected and revised twelve essays from the 1980s in the midst of the Culture Wars, the roiling debate regarding the predominance of white, male, Western culture in academia and visual art, and the need for that supremacy to be challenged and opened up to other points of view. McEvilley did this in pointed fashion in "Doctor, Lawyer, Indian Chief," his influential jeremiad against the underlying assumptions that framed the Museum of Modern Art's 1984 exhibition Primitivism and Twentieth Century Art."]]></description>
<dc:subject>riceuniversity art arthistory cv thomasmcevilley 1984 artcriticism moma whitesupremacy</dc:subject>
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<item rdf:about="https://es.wikipedia.org/wiki/Cronopio">
    <title>Cronopio - Wikipedia, la enciclopedia libre</title>
    <dc:date>2022-09-10T17:50:55+00:00</dc:date>
    <link>https://es.wikipedia.org/wiki/Cronopio</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Los cronopios son personajes de una serie de cuentos del libro Historias de Cronopios y de Famas (1963) del escritor argentino Julio Cortázar. "Un cronopio es un dibujo fuera del margen, un poema sin rimas", en palabras de autor. Junto con los famas y las esperanzas, integran el universo de este libro.

Descripción
Cortázar utilizó por primera vez la palabra cronopio en un artículo publicado en Buenos Aires Literaria en 1952, comentando un concierto dado por Igor Stravinsky en noviembre de ese año en el Théâtre des Champs-Élysées de París. El artículo se titulaba Louis, enormísimo cronopio. Cortázar explicó después en varias entrevistas cómo el nombre cronopio se le había ocurrido por primera vez poco antes en el mismo teatro, como resultado de una visión fantástica de pequeños globos verdes flotando alrededor en el semivacío teatro.1​ Dejó en claro también que la palabra "cronopio" no tiene relación con el concepto del tiempo (prefijo: crono-), sino que meramente la concibió en el acto.

En sus relatos, Cortázar evita dar una descripción física precisa de los cronopios. Solo se refiere tangencialmente a ellos como "objetos verdes y húmedos". 2​ Los relatos proporcionan claves acerca de la personalidad, los hábitos y las inclinaciones artísticas de los cronopios. En general, los cronopios se presentan como criaturas ingenuas, idealistas, desordenadas, sensibles y poco convencionales, en claro contraste con los famas, que son rígidos, organizados y sentenciosos; y las esperanzas: simples, indolentes, «bobas», ignorantes y aburridas.

Sobre la apariencia de los cronopios, Cristina Peri Rossi, gran amiga del escritor, relata que alguna vez Julio recibió, de parte de un grupo de exiliados chilenos, un muñeco hecho a mano, con cabeza de rana, cuerpo de perro y de color verde. Tras recibir el regalo, Cortázar hizo una observación acerca del color, a él nunca se le habría ocurrido que los cronopios eran verdes[cita requerida].

La mayor parte de las referencias a cronopios en la obra de Cortázar se encuentra en las 20 historias que forman la última sección de su libro Historias de Cronopios y de Famas. Algunos críticos literarios han buscado en este libro significados metafísicos ocultos, o una taxonomía universal de los seres humanos. El propio autor se refirió a estos relatos como una especie de juego y aseguró que le había producido un gran placer escribirlos.

El término "cronopio" terminó por convertirse en una especie de tratamiento honorífico, aplicado por Cortázar (y otros) a amigos, como en la dedicatoria de la traducción inglesa de 62: Modelo para armar, donde se dice: "Esta novela y su traducción están dedicadas al cronopio Paul Blackburn..."

Impacto
Cortázar fue llamado en ocasiones Grandísimo Cronopio Mayor por sus admiradores y la denominación inspiró a muchos autores y artistas que bautizaron así a sus grupos musicales o teatrales. Las alusiones a los cronopios son múltiples, en obras artísticas plásticas, así como en álbumes, canciones, coreografías, obras dramáticas y poemas dedicados o inspirados en los cronopios. Cabe mencionar especialmente la denominación de un extinto género de mamíferos, encontrado en el sitio fosilífero de La Buitrera, descrito en 2011 por Rougier, Apesteguía y Gaetano y cuya especie tipo es el Cronopio dentiacutus.3"

[See also:
https://en.wikipedia.org/wiki/Cronopio_(literature)

"A cronopio is a type of fictional person appearing in works by Argentine writer Julio Cortázar (August 26, 1914–February 12, 1984).

Together with famas (literally fames) and esperanzas (hopes), cronopios are the subject of several short stories in his 1962 book Historias de cronopios y de famas and Cortazar continued to write about cronopios, famas, and esperanzas in other texts through the 1960s.

Characteristic
In general, cronopios are depicted as naive and idealistic, disorganized, unconventional and sensitive creatures, who stand in contrast or opposition to famas (who are rigid, organized and judgmental if well-intentioned) and esperanzas (who are plain, indolent, unimaginative and dull).

In his stories Cortázar describes few physical features of cronopios. He does refer to them (in one of the early stories Costumbres de los famas) as "those greenish, frizzly, wet objects," but this description is just the initial author's vision of the invented character. In a letter to Paul Blackburn on 1959-03-27 [1] Cortázar writes that human characteristics of cronopios appeared later, while writing other stories. These demonstrate aspects of cronopios' personalities, habits, and inclinations.

Uses of the term
Cortázar first used the word cronopio in a 1952 article published in Buenos Aires Literaria reviewing a Louis Armstrong concert given in November of that year in the Théâtre des Champs-Élysées in Paris. The article was entitled Louis, Enormísimo Cronopio ("Louis, Enormous Cronopio"). Cortázar would later describe in various interviews how the word cronopio first came to him in that same theater some time before this concert in the form of an imaginary vision of small green globes floating around the semi-deserted theater.

References to cronopios in Cortázar's work occur in 20 short sketches that make up the last section of Historias de Cronopios y de Famas as well as in his "collage books," La vuelta al día en ochenta mundos and Ultimo Round, which were collected in a French edition he considered definitive. Some literary critics consider Cortazar's cronopios stories as lesser works compared to other of the author's novels and short stories. Others have looked for hidden metaphysical meanings in these stories or for a universal taxonomy of human beings. Cortázar himself described these stories as a sort of "game" and asserted that writing them gave him great joy.

The term cronopio eventually became a kind of honorific, applied by Cortázar (and others) to friends, as in the dedication to the English-language edition of 62: A Model Kit: "This novel and this translation are dedicated to Cronopio Paul Blackburn ..." (Blackburn translated several of Cortazar's early stories under the title The End of the Game.)

A fossil dryolestoid mammal found in Argentina has been named Cronopio dentiacutus.[2]"]]]></description>
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<item rdf:about="https://medium.com/roteirosliterarios/o-caminho-do-sert%C3%A3o-pelas-veredas-de-guimar%C3%A3es-rosa-3b85646a1d8f">
    <title>O Caminho do Sertão: pelas veredas de Guimarães Rosa | by Roteiros Literarios | roteirosliterarios | Medium</title>
    <dc:date>2022-09-09T18:35:08+00:00</dc:date>
    <link>https://medium.com/roteirosliterarios/o-caminho-do-sert%C3%A3o-pelas-veredas-de-guimar%C3%A3es-rosa-3b85646a1d8f</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nonada. É a primeira palavra que aparece em Grande Sertão: Veredas, de Guimarães Rosa e, ao longo das mais de seiscentas páginas, soma mais seis ocorrências. Antes de fechar o livro ela aparece de novo, na penúltima linha da última página.

[image]

Nonada é “coisa sem importância, um quase nada” e sai da boca de um jagunço e vai ganhando significado enigmático, assim como muitas outras palavras do livro: se mostra hora coloquial e quase banal, hora estranha e enigmática.

Esta tensão entre o corriqueiro, o popular, o cotidiano por um lado e o estranho, o enigmático, o hermético, por outro lado, é também uma característica do romance todo.

Além disso, Nonada é também o antônimo ao último sinal gráfico do livro, que é o símbolo do infinito. Assim, o movimento da trama e das ideias de certa maneira vai do quase nada ao infinito.

[image]

Ler Guimarães é sempre uma viagem muito grande. Grande Sertão: Veredas pega o leitor pela mão e o convida, literalmente, para um roteiro literário pelo interior das Minas Gerais, uma caminhada. O projeto O Caminho do Sertão [https://pt-br.facebook.com/caminhodosertao ] aproveitou esse universo roseano e concretizou essa travessia.

[image]

O Caminho do Sertão é um grupo que percorre anualmente a pé parte do caminho realizado por Riobaldo, personagem central do livro Grande Sertão: Veredas.

Oferece uma imersão no universo de Guimarães Rosa, na literatura, na geografia, nos saberes e fazeres dos habitantes dos vales dos rios Urucuia e Carinhanha, no noroeste e norte de Minas Gerais.

Na edição de 2016 que aconteceu em julho, a jornada bateu os 160km, pelos vales dos rios Urucuia e Carinhanha, percorrida a pé durante 7 dias. Saiu de Sagarana (distrito pertencente a Arinos/MG) e foi ao Parque Nacional Grande Sertão Veredas (Chapada Gaúcha/MG).

É uma jornada literária “de Sagarana ao Grande Sertão: Veredas” que leva os caminhantes desde sua primeira obra em prosa até a mais importante das obras de Rosa.

[image]

O esquema é simples: caminhada durante o dia, pouso à noite em pontos pré-selecionados, todo mundo em barraca. “Os pousos selecionados permeiam as rotas, nos mantendo em distâncias que medem entre 20 e 40 quilômetros uns dos outros”, contaram os organizadores.

“Nesses pousos, geralmente pequenas vilas, e/ou fazendinhas, organizamos uma dinâmica de camping, onde posterior à caminhada do dia cada caminhante monta sua barraca e a desmonta na manhã do dia seguinte (por volta de 4h). Nestes pousos há uma estrutura organizada de alimentação, banhos e interações variadas. Ah! Os caminhantes não levam suas mochilas e barracas nas costas, há transportes específicos para elas, que seguem diretamente para os pousos”.

https://vimeo.com/129214018

"Paulo Silva Jr. participou da caminhada em 2015 e conversei com ele para investigar um pouco mais sobre a relação da obra durante a andança, queria saber como Guimarães aparecia por lá.

“O itinerário é mais simbólico”, ele contou. “E a partir daí, Guimarães Rosa vai surgindo nessas imagens — o buriti, a vereda, o Vão Dos Buracos. Vai surgindo também com a contação de história, em rodas de conversa, com ouvir aquelas pessoas falando. Também nas referências todas, os idealizadores do projeto são seguidores do Rosa, a literatura está ali na formação daquelas iniciativas locais. E, claro, na coisa pessoal dos caminhantes, muita gente lendo os livros, falando sobre a experiência da leitura, compartilhando interpretações (afinal é o dia todo andando e trocando ideia)”.

Também fiquei curiosa sobre o perfil de quem faz a caminhada. Ele conta: “Fiz grandes amigos lá, gente que está junta até agora em andanças e ideias por aí, e dos mais variados perfis.

<blockquote>Eu diria que o nome do Rosa está no centro de tudo, ao menos que de forma simbólica, então sinto que as pessoas (as que não conhecem a região, claro, que é a esmagadora maioria) vão com esse imaginário do Rosa. Então, a partir dessa imagem da literatura vai saindo um leque de assuntos que se cruzam ou circulam essa ideia central: as questões ambientais (preservação ambiental, direito à terra, direito à água, retorno ao campo, agricultura familiar, orgânicos, pancs), artísticas (literatura, cinema, fotografia, teatro, enfim, gente procurando reverberações desse sertão do Rosa) e em algum ponto espirituais (não tenho uma palavra melhor, mas diante de toda a vertigem causada pela obra e pelo imaginário de sertão tem uma onda, uma magia, um mistério no ambiente, né)”.</blockquote>

“Em comum, são todas pessoas que em algum momento se encontram numa certa falta de lugar no mundo, questionando educação formal, mercado de trabalho e seus derivados, afinal é gente a fim de tirar 10 dias da vida para andar pelo sertão, já tem um recorte de intenção aí, então acho que a proposta junta uma galera que tem essa abertura do encontro espontâneo”.

[image]

Ele continua: “Eu diria que, como fala o projeto, é um encontro sócioecoliterário. Tem a literatura — muito, não dá para não ter -, mas não é um encontro literário”.

<blockquote>Como me ensina um amigo de Caminho do Sertão, o Gabão, eu acho que é a literatura enquanto mediação. No limite, essas pessoas não se reuniriam para andar até um buriti ou uma vereda no noroeste de Minas. Então a literatura taí, a arte nos movimentos, mediando essa nossa conversa, por exemplo”.</blockquote>

“Agora, existe todo um cenário político local de militância social e cultural que acabam também sendo apresentados. A folia de reis, por exemplo, é uma grande influência e eixo do debate — o caminho poderia ser visto como festa popular, também. Não é uma roda de conversa nem um grupo de leitura ou vivência do Rosa, é também esse encontro com esse lugar que é o sertão mineiro”.

[image]

Eu, que sou grande fã do livro e do Rosa, não poderia terminar a conversa sem a pergunta do milhão pro Paulo, né. E aí, essa tal de Nonada, como fica nisso tudo? Passou a ter outro significado depois dessa travessia?

“Não sou especialista, nem grande leitor do Rosa, muito menos estudo o assunto para valer, mas diria que o que faz da literatura dele uma coisa única são exatamente essas tensões em que ele consegue ser ao mesmo tempo simples e enigmático. É o nonada e o infinito. O grande livro brasileiro e um dos que mais carregam o peso do ‘difícil’ é definido por seu autor como um ‘monólogo dum jagunço’. Aí que está, o nível de complexidade da narrativa refletindo na simplicidade de você ouvir um homem do campo contando uma história.

“Então acho que sim, a caminhada me ajudou a pensar em outras coisas a respeito dessa desimportância. E o grande efeito de estar lá vale, primeiro, por ser um escritor onde o espaço é muito importante, as pessoas estudam a terra do Rosa, ele forjou um lugar e há uma série de pequenos lugares em Minas Gerais com suas narrativas de pertencimento sobre o tema (lembrei de um debate entre o José Miguel Wisnik e Dieter Heidemann porque disseram que tanto Rosa quanto Drummond revelaram que o primeiro estalo literário que tiveram foi numa aula de geografia, e o Rosa, um tarado por mapas e referências especiais, vai lá e faz esse livro labiríntico); segundo, é conhecer esse lugar que não só foi forjado pelo Rosa como também vive sob mediação do Rosa sem necessariamente ter lido a obra! Essa é uma pira, porque é uma região em que o Rosa está vivo, dando nome para a estrada, para o encontro dos povos, reunindo caminhantes, enfim, ele é um agente social e cultural do lugar; mas claro que não é um livro fácil para todo mundo sair lendo”.

[image]

No meio dessas ideias todas, também vale pensar na função intrínseca de um roteiro literário como esses.

Acho que a grande experiência é sacar a literatura como mediadora e, mais, agente de um lugar. É criar relações que se dão em torno disso. Se na vida criamos vínculos majoritariamente por influência geográfica, familiar, de trabalho ou de ambiente escolar, aqui o vínculo entre os caminhantes vai se dar pela literatura. Acho que isso é a coisa mais impressionante que me rendeu vivenciar literatura na pele, exatamente o fato de poder ver o mundo e estabelecer relações a partir daí. E, por fim, ter mesmo que de forma efêmera e talvez micro a literatura enquanto protagonista, a arte como fim de estar vivo, definitivamente”.

QUEM FAZ O CAMINHO
O Caminho do Sertão é realizado pela Agência de Desenvolvimento Integrado e Sustentável do Vale do Rio Urucuia com apoio da Secretaria de Estado de Cultura de Minas Gerais, em parceria com o Instituto Cultural e Ambiental Rosa e Sertão, o Centro de Referência em Tecnologias Sociais do Sertão (Cresertão), a Cooperativa de Agricultura Familiar Sustentável com base na Economia Solidária (Copabase), a Central Veredas e a equipe ECOS do Caminho do Sertão.

A organização da caminhada contou que o projeto nasceu ao longo do ano de 2013 (a primeira turma saiu em 2014) e a ideia foi anunciada oficialmente dentro da programação do Festival Sagarana, um festival de arte e cultura sertanejas produzido na Vila de Sagarana — Arinos/MG). Sua organização foi pensada e gerida por entidades que trabalham o desenvolvimento social e a agricultura familiar na região noroeste do Estado.

COMO FUNCIONA
Todo ano, o Caminho divulga o edital no site [https://pt-br.facebook.com/caminhodosertao ], uns dois meses antes da data de saída. Em 2016, foram aprovados 70 caminhantes. Além de preencher a ficha de inscrição, os candidatos precisam enviar uma justificativa, contando porque querem fazer a caminhada e qual seu envolvimento com aquilo.

Durante a organização da terceira edição d’Caminho cerca de 10 pessoas se envolveram na coordenação, mas a produção geral, juntamente com parceiros de diversas regiões do país, e claro da região, somaram mais de 30 pessoas responsáveis pela execução do projeto.

Muitos destes parceiros se envolvem no mundo literário como curiosos, outros amantes, e boa parte de pessoas que de fato, vivem à dinâmica do sertão, literatura vívida. Na coordenação geral, efetivamente todos mantém uma aproximação com a literatura roseana.

PARA LER
· Grande Sertão: Veredas, de João Guimarães Rosa (Editora Nova Fronteira)
· Sagarana, de João Guimarães Rosa (Editora Nova Fronteira)"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=mbcKI_ex6jg">
    <title>The Truth About Watches and Consumer Culture - IDGuy Audio - Episode 2 - YouTube</title>
    <dc:date>2022-02-25T09:54:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mbcKI_ex6jg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Discussion looking at Watches and Consumer Culture by focusing on an Analogy about Cowboys. The focus is aimed at collectors, those who are interested in buying watches solely for the sake of resale potential and questioning if we are maybe overreaching in a few areas."]]></description>
<dc:subject>consumerism consumerculture 2019 watches collections collecting capitalism cowboys idguy accumulation learning cv watchcanon pleasure materialism watchenthusiasm patience reasoning simplicity restraint extravagance appreciation watchcollecting</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ikwMXRgsCBo">
    <title>The Evolution of the Omega Seamaster 300m (2021, Spectre, CK2913) - YouTube</title>
    <dc:date>2022-02-25T08:42:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ikwMXRgsCBo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[His redesign at the end has some similarities in intent and decision making that sound like what went into my watch design.]

"A Discussion around the Design Evolution of the Omega Seamaster 300m and the modern development of the line. This video investigates the leaked 2021 Seamaster by looking back at the history of the CK2913 and how the modern iterations aim to pay tribute to those past references. The question is whether the new model looks too old-fashioned. Does the line deserve an overhaul to make it even more competitive amongst its contemporaries?"]]></description>
<dc:subject>omega design history 2021 modernity contemporary idguy cv watchcanon omegaseamaster</dc:subject>
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<item rdf:about="https://www.wired.com/story/best-way-learn-online-be-lurker/">
    <title>The Best Way to Learn Online? Be a Lurker | WIRED</title>
    <dc:date>2022-02-17T20:17:28+00:00</dc:date>
    <link>https://www.wired.com/story/best-way-learn-online-be-lurker/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Frustrated by my slow progress, I started to use Twitter to look up the climate scientists themselves, click through their timelines. It's a good way to see what they're about—to pick up social signals that might bring the rest of their network into better focus. As you'd expect from a group of extremely smart literal cloud people, they aren't exactly dank memelord true posters. Some speak in press releases; some like to share science news. Yet personal details always leak out—kids and spouses and the like. You see their little avatar faces, come across some artifact like a Spotify playlist, witness their naked enthusiasm for glaciers. Reading through this stuff, I definitely feel like I'm creeping.

I think this sort of filthy spyhood—peepreading—is a particularly internettish way of learning. Like when you wake up and all the social media posts circulating in your peer group are suddenly about a thing, but you don't know what the thing is. Most of the time the tweets are elliptical, like “Couldn't happen to a nicer columnist” or “Just shows you what actually goes on in the mineralogy community.” In fact, the vaguer they are, the more likely the thing is to be really bad and/or salacious. So now you have to—no higher priority—blow up your morning and use context clues to unpack the scandal, poking around the network, seeing who liked what, pasting tweets into your group chats to see if anyone has any insight, until you find out who has been called out for what by a now-locked account, with the end result being, of course, that you do figure it out, some squalid nasty thing someone said or did, and, welp, you can go about your day and wait for the story to show up in an essay about cancel culture.

I'm not proud of this. I just do it. Sometimes it's the only way to learn about subcultures and communities. When you're researching software history, which is something I like to do, you have to venture into copyright-dubious Discords and peculiar archive-focused websites and lurk around until you find out how to get the good stuff. You have to page through a bunch of gossip, drama, fights over whether emulating old computers in software is “real” or not. And if you lurk long enough, read enough forum threads, someone will post a temporary link to the special Google doc filled with links to confusingly titled zip files. The internet turns the world into a puzzle you must solve to feel safe. It's scary, of course, but when you solve the puzzle you feel an unbelievable sense of control. (This is also, alas, how you get QAnon.)

But being a sneakbrowser is also just who I am. Owing to cowardice, extraordinary shyness, or perhaps toxic masculinity (choose whichever works for you), I'd rather spy for a year than ask a direct question. This is an unfortunate quality in a journalist. The job of a journalist is to call smart people and ask them to explain things. Those people have to talk to you because it helps their careers. I find that I always slightly misunderstand what they tell me; I get the tone wrong, and then they send corrective emails that pulp my soul. I do better looking at the artifacts of a civilization than participating in it. Twitter, newsletters, Slacks, Discords: Lurking is learning."

...

"I learn by browsing until I forget what I didn't understand. This method can be frustrating to witness, and it has not led me to be the most deadline-driven of mammals, but it's a fantastic hobby."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=-c-lpBIWNCY">
    <title>Arthur Jafa: APEX | ARTIST STORIES - YouTube</title>
    <dc:date>2021-11-11T23:07:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-c-lpBIWNCY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mickey Mouse, Tupac, a baby, planets, injured and dead bodies, Miles Davis. These are some of the 841 images that appear in rapid sequence in Arthur Jafa’s APEX, a video set to a pulsing techno beat and the beeping of a heart monitor. For several decades Jafa has collected hundreds of images from newspapers, magazines, books, and films, saving them in notebooks. Before he began downloading and organizing images digitally, these notebooks often provided inspiration for his cinematography, and he is known for bringing them out to share with friends.

Jafa references and reuses many of these images throughout his work; one is a mid-1800s photograph of a former enslaved person’s scarred back, which for Jafa is “an emblem of how the black experience is this complex of majesty and misery that are inextricably bound up.” What is the relationship between this image and others in APEX? For Jafa, “it’s all associative...The whole idea was always if you took this thing and that thing and you overlap them, the place in which they overlapped was you.” This summer, we traveled to Arthur Jafa’s studio in Los Angeles to talk with him about APEX and the notebooks, which are now on view at MoMA in the exhibition Surrounds: 11 Installations."]]></description>
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<item rdf:about="https://twitter.com/carometonym/status/1452072505708060674">
    <title>Snackowski on Twitter: &quot;having discovered the word &quot;dilettante&quot; comes from the italian word for &quot;delight&quot; i have decided i would much rather be a dilettante. etymonline tells me that the pejorative sense of the word only &quot;emerged late 18c. by contrast wit</title>
    <dc:date>2021-10-25T03:06:14+00:00</dc:date>
    <link>https://twitter.com/carometonym/status/1452072505708060674</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“having discovered the word “dilettante” comes from the italian word for “delight” i have decided i would much rather be a dilettante. etymonline tells me that the pejorative sense of the word only “emerged late 18c. by contrast with /professional/”””

[reply:
https://twitter.com/Swainzug/status/1452073006017261577

“also: amateur "late 18th century: from French, from Italian amatore, from Latin amator ‘lover’, from amare ‘to love’."”

and response
https://twitter.com/carometonym/status/1452073372452638720

"cool! it's interesting how love of/delight in the arts (emotional responses) are placed in a category of their own in differentiation from the professional/expert"]]]></description>
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<item rdf:about="https://twitter.com/DavidOBowles/status/1313246219905437701">
    <title>David Bowles (Mācuīl Ehēcatl) 🏳️‍🌈 on Twitter: &quot;I’ll let you in on a secret. I have a doctorate in education, but the field’s basically just a 100 years old. We don’t really know what we’re doing. Our scholarly understanding of how le</title>
    <dc:date>2020-10-05T23:54:38+00:00</dc:date>
    <link>https://twitter.com/DavidOBowles/status/1313246219905437701</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“I’ll let you in on a secret. I have a doctorate in education, but the field’s basically just a 100 years old. We don’t really know what we’re doing. Our scholarly understanding of how learning happens is like astronomy 2000 years ago. 

Most classroom practice is astrology.

https://twitter.com/oonziela/status/1313192396922986504

<blockquote>Here’s something I am wondering… as a parent… Why are there so many tests happening during remote learning? Aren’t there other ways to assess at this point that would be more logically aligned with the type of learning environment students are in?</blockquote>

Before the late 19th century, no human society had ever attempted to formally educate the entire populace. It was either aristocracy, meritocracy, or a blend. And always male.

We’re still smack-dab in the middle of the largest experiment on children ever done.

Most teachers perpetuate the “banking” model (Freire) used on them by their teachers, who likewise inherited it from theirs, etc.

Thus the elite “Lyceum” style of instruction continues even though it’s ineffectual with most kids.

What’s worse, the key strategies we’ve discovered, driven by cognitive science & child psychology, are quite regularly dismissed by pencil-pushing, test-driven administrators. Much like Trump ignores science, the majority of principals & superintendents I’ve known flout research.

Some definitions.

Banking model --> kids are like piggy banks: empty till you fill them with knowledge that you're the expert in.

Lyceum --> originally Aristotle’s school, where the sons of land-owning citizens learned through lectures and research.

Things we (scholars) DO know:

-Homework doesn’t really help, especially younger kids.
-Students don’t learn a thing from testing. Most teachers don’t either (it’s supposed to help them tweak instruction, but that rarely happens).
-Spending too much time on weak subjects HURTS.

Do you want kids to learn? Here’s something we’ve discovered. 

Kids learn things that matter to them, either because the knowledge and skills are “cool,” or because …

… they give the kids tools to liberate themselves and their communities.

Maintaining the status quo? Nope.

Kids are acutely aware of injustice and by nature rebellious against the systems of authority that keep autonomy away from them.

If you’re perpetuating those systems, teachers, you’ve already freaking lost.

They won’t be learning much from you.

Except what not to become.

Sure, you can wear them down.

That’s what happened to most of you, isn’t it? 

You saw the hideous flaw in the world and wanted to heal it. But year after numbing year, they made you learn their dogma by rote.

And now many of you are breaking the souls of children, too.

For what?

It’s all smoke and mirrors. All the carefully crafted objectives, units and exams.

WE.

DON’T.

KNOW.

HOW. 

PEOPLE.

LEARN.

We barely understand the physical mechanisms behind MEMORY. 

But we DO know kids aren’t empty piggy banks.

They are BRIMMING with thought.

The last and most disgusting reality? The thing I hear in classroom after freaking classroom?

Education is all about capitalism. 

“You need to learn these skills to get a good job.”

To be a good laborer. To help the wealthy generate more wealth, while you get scraps.

THAT is why modern education is a failure.

Its basic premise is monstrous. 

“Why should I learn to read, Dr. Bowles?”

Because reading is magical. It makes life worth living. And being able to read, you can decode the strategies of your oppressors & stop them w/ their own words”]]></description>
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    <title>k'eguro on Twitter: &quot;perhaps my favorite teachers—and I have had many—taught me how to sustain curiosity over and over and over and over they taught me how to feed curiosity&quot; / Twitter</title>
    <dc:date>2020-10-05T19:40:57+00:00</dc:date>
    <link>https://twitter.com/keguro_/status/1312413388316774410</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["perhaps my favorite teachers—and I have had many—taught me how to sustain curiosity

over and over and over and over they taught me how to feed curiosity

my favorite independent study: I came up with the syllabus, made it up as I went along, and every few weeks, I'd go to the prof's office and discuss what I'd found

that was it
the prof wasn't expert in what I was doing
simply wanted to nurture my curiosity

(my friend's child starts each of their endless sentences with "did you know" 

and I want that to be sustained for them, that they will always have someone willing to listen to "did you know")"]]></description>
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    <title>Discussion: Anarchy and Control | Mediathek 78495</title>
    <dc:date>2020-09-29T18:20:23+00:00</dc:date>
    <link>https://hkw.de/en/app/mediathek/video/78495</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[audio-only version: https://hkw.de/en/app/mediathek/audio/78450
https://soundcloud.com/hkw/discussion-anarchy-and-control ]

[intro to the discussion by Tom Holert: 
video: https://hkw.de/en/app/mediathek/video/78499
audio-only version: https://hkw.de/en/app/mediathek/audio/78447 ]]]></description>
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    <title>Catherine Burke: Colin Ward and Anarchist Educational Concepts of the 1960s and ’70s: “We make the road by walking.” | Mediathek 78504</title>
    <dc:date>2020-09-29T18:19:28+00:00</dc:date>
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https://soundcloud.com/hkw/catherine-burke-colin-ward-ov ]]]></description>
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<item rdf:about="https://podcasts.apple.com/au/podcast/s3-e25-learning-from-unschooling-during-isolation-w/id1354006324?i=1000471151765">
    <title>‎Things Fall Apart: S3: E25: Learning From Unschooling During Isolation w/ Tiersa McQueen on Apple Podcasts</title>
    <dc:date>2020-04-17T03:51:49+00:00</dc:date>
    <link>https://podcasts.apple.com/au/podcast/s3-e25-learning-from-unschooling-during-isolation-w/id1354006324?i=1000471151765</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our podcast today features Tiersa McQueen, an avid homeschooler who raises her four children in an unschooling philosophy. Tiersa and her husband both work opposing shifts to allow this to occur. Tiersa frequently posts on her Twitter and Instagram handles as MotherBae, critiquing traditional education, offering support as an unschooler, and demonstrating how we can adopt unschooling among our children. I invited Tiersa to talk about this pedagogy and offer advice for educators who are now supporting their students in their home environments, as well as many who are raising their own children alongside this.


GUESTS Tiersa McQueen, avid homeschooler and unschooler who posts under the handle @MotherBae to critique traditional education and represent Black married moms who unschool

RESOURCESHRP COVID-19 Resources and CharitiesTiersa McQueen on Twitter (@tiersaj) Tiersa McQueen on Instagram (mother_bae_i)Tiersa McQueen on YouTubeFURTHER LISTENINGGirlfriends Guide to Homeschooling with Angela Jordan Perry: Episode 91: Dual Employed homeschooling Parents of 4, Tiersa McQueen"]]></description>
<dc:subject>tiersamcqueen unschooling deschooling 2020 education parenting learning howwelearn life living motherbae trust cv schools schooling schooliness socialization children school chrismcnutt</dc:subject>
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<item rdf:about="https://www.touchwoodeditions.com/at-home-with-carla-bergman/">
    <title>At Home with carla bergman - TouchWood Editions</title>
    <dc:date>2020-04-02T15:44:17+00:00</dc:date>
    <link>https://www.touchwoodeditions.com/at-home-with-carla-bergman/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“And, alongside this hard stuff, are many hopeful cracks that are providing infinite possibilities to emerge, ones that together we can imagine and enact a better world with, post COVID-19”

…

Helen Hughes: “I am so embedded in my culture, it’s hard to know what is the essence of me and what is the result of conditioning.”

Helen Hughes: “I realize that my worldview includes casting about for unusual solutions for seemingly intractable problems. I don’t see things as either this or that. I see the world as a place of outrageously improbable solutions that astoundingly work.”

Helen Hughes: “The Right seems more capable of coming up with simplistic ideologies that tap into visceral support, while the Left seems to want to fine-tune to perfection before going into action.”]]></description>
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<item rdf:about="https://www.smh.com.au/national/nsw/evidence-is-the-new-catchword-in-education-but-it-requires-some-scrutiny-20200214-p540uz.html">
    <title>Evidence is the new catchword in education, but it requires some scrutiny</title>
    <dc:date>2020-02-25T06:43:25+00:00</dc:date>
    <link>https://www.smh.com.au/national/nsw/evidence-is-the-new-catchword-in-education-but-it-requires-some-scrutiny-20200214-p540uz.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Via: https://twitter.com/cblack__/status/1230977979255181313

See also: 
https://twitter.com/cblack__/status/1231084473317388288

“”Any parent who has more than one child, or anybody who knows somebody who has more than one child, or anybody who has siblings, knows that children are DIFFERENT…

“Our definition of an evidence-based program has got to be put in the dustbin.”

[video of Jack P. Shonkoff talk:
https://video.unctv.org/video/ncecs-2019-summit-lunchkeynote-speaker-m4zrdp/]

“21st century science is screaming at us: 

HUMAN VARIATION.

“We have to liberate ourselves from the question of “on AVERAGE, what’s the best policy.”

[image]

The “evidence” in evidence-based programs is actually extraordinarily weak. Very slight increases in average test scores qualify you as “evidence-based,” even though the range of actual outcomes remains largely unchanged.

[image]

“We do what we do, we measure everything we can think of, we assume the prayer position on the side of the computer, waiting for something to come out that reaches a level of statistical significance, and we are declared an evidence based program.”

[image]

On the other hand:

Five year survival rates for childhood leukemia increased from 3% in 1964 to over 90% today–– NOT primarily as a result of new treatments, but as a result of correctly matching the right treatment to the right child.

[image]

So instead of trying to find the one right “treatment” for all children –– an impossible goal –– we should be seeking to understand the differences between children and why the things we’re doing work better for some kids than for others.

[image]

Then we can build on “what works” for the kids it’s working for, and try something different for the kids we are failing:

[image]

H/T Catherine Myers @cathyfamilyhome for this link.”]


“We’ve all heard or read it in some form: “This is evidence-based” or “The research says”. If a policy or practice in education is not based on evidence then, frankly, it doesn’t get a look in. Evidence is the new catchword in education. On the surface, that’s reassuring.

But this obsession requires scrutiny. Unchallenged claims of an evidence base leave stakeholders vulnerable to the ideological bias of those with vested interests. So where has this obsession with evidence come from?

Enthusiasm for evidence-based policy making in Australia has its roots firmly embedded in the United Kingdom and is derived from decision-making in medicine, known as evidence-based medicine.

In the UK and the US, principles of evidence-based medicine have been used by policy-makers and clinicians to treat illnesses. They have also been extended over time to allied health services and related social work and human service practice. In Australia, “evidence-based” policy making has become a feature of the way many government departments, education included, form their strategies and policy proposals.

Given considerable public interest and investment in health and education, using evidence as the basis for funding and resource decisions should not surprise anyone.

Governments are constantly approached with policy proposals and initiatives from their own departments, party-aligned think-tanks and a range of other players. They need a clear basis for why a particular initiative, program, policy or practice should be favoured. In contemporary times this justification is based on “evidence”, which is seen to be sensible, rational and efficient.

But evidence is not as straightforward as some might imply. Like all knowledge, evidence is socially constructed, context dependent and highly contested.

Too often “evidence-based” policy has involved limiting rather than broadening alternatives, privileging particular forms of evidence over others, and narrowing consultative processes.

It is more about whose evidence is valued, and for what underlying purpose, than employing an “evidence-based” approach to policy making.

Don’t get me wrong: it’s essential that policy and practice are based on solid evidence. But too often only half the picture is revealed. Either evidence is sought to justify an existing preferred position, or the complexities of teaching and learning are glossed over in favour of an “evidence-based” silver bullet.

Those responsible for decision making about schools need to be wary of dogma masquerading under the rhetoric of “evidence-based” policy or practice.

My advice is to be wary of those spruiking evidence drawn from within their own echo chamber, such as those who repeatedly quote and promote each others’ work. Insist on seeing alternative evidence, including that acquired from teachers working in different contexts, using different strategies and achieving equivalent or better results.

Steer clear of conferences where there is a striking similarity in the evidence being pitched in keynotes and workshops. And analyse carefully whether an evidence-based solution you’ve been handed might actually address a different matter, or result in unintended consequences.

Claims of evidence need to be treated with the degree of caution we apply when we now look at news: Is it fake or authentic? How am I being positioned? Are there alternative views on this topic? Whose interest is being served here?

Critical thinking skills are increasingly seen as an essential skill for young people. When it comes to evidence, the same skills should be utilised by those responsible for their education.”

[See also:
https://twitter.com/ecomentario/status/1231507376647307264

“The evidence-based camp in education is contradictory because it isn’t really about evidence, it is about control.

Otherwise, they would not ignore what is informed in this fragment taken from “I use evidence to inform my teaching” by @mcnuttGISA

1/
https://medium.com/human-restoration-project/i-use-evidence-to-inform-my-teaching-25a4979d4d7f

At the very least, the evidence-based camp is not about the well-being of students, or if it is, its thinking is based on very toxic and dysfunctional notions of well-being and community, and a false sense of peace that exists only because dissent and diversity are crushed. 2/

And as Martyn Hammersley would say: “There is an initial problem with the notion of evidence-based practice which needs to be dealt with. This is that its name is a slogan whose rhetorical effect is to discredit opposition.” 3/

https://books.google.com.mx/books?id=t29EAgAAQBAJ [searched for above quote]

Ultimately, the real dispute is not so much about evidence as it is about the ethics of what conventional schools do and the societies they are meant to support and intend to build. 4/"]]]></description>
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<item rdf:about="https://www.flyingsquads.org/">
    <title>Flying Squads | Providing young people with time to practice making their own decisions</title>
    <dc:date>2020-01-07T05:10:04+00:00</dc:date>
    <link>https://www.flyingsquads.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[““A city that is really concerned with the needs of its young will make the whole environment accessible to them, because, whether invited to or not, they are going to use the whole environment.” -Colin Ward, The Child in the City

***

Our Program

Flying Squads provide young people with time to practice making their own decisions in a nurturing community of human connections through which they can develop relationships and work on self-confidence with genuine feedback from peers and society.

Unlike school field trips, the Flying Squad does not have a predetermined destination but instead practices the crucial skills of deciding together where to go and how to spend their time. Each day starts in a public space (typically a library) documenting and reflecting on previous time together in a communal journal. The group then sets out into the world to explore common interests as a collective, experimenting on how to build community and deciding how to voice group concerns on the social justice issue of being youth in a city built for adults.

Even in the most caring of school and homeschooling coop spaces, a definitive line is drawn on where children learn and what space and materials are and are not for them. By intentionally not using a learning space or having predetermined tools and materials, Flying Squad participants learn the important value of abolishing these distinctions as the young people involved interact with the world outside on a regular basis, carving out a space for themselves in their city. And as they do so, they learn perhaps one of life’s most important lessons: how to find self-identity while caring for and developing a community with others.

***

Our Concern for Human Rights

Flying Squads believe in liberation for all people, and we operate on the values of anti-oppression, young people’s rights, and community.

We believe that you cannot stand for anti-oppression for young people without standing for anti-oppression for all oppressed and marginalized groups. Liberation is intertwined, and we must be willing to support and advocate for one another in order to get free.

All of us, especially young people, exist within systems, relationships, caretakers, and communities where oppression affects us. If the adults and elders in the community are not on a path towards liberation, we cannot hope to support our young people on their path to liberation.

Our Values

Young people’s rights are respected here. Go here for more on this.

- Flying Squads are consent-based. If you are signing up for your child make sure to get their consent and agreement before doing so.

- We are committed to intentional and continual anti-oppression work and will not tolerate overt or covert racism and bigotry. Go here for more on the issues of SDE and centering whiteness.

- We believe in community, mutual aid, and taking care of one another. These values are reflected in how we work through what we want to do each day, how we address conflict, and how we interact with one another, both within individual Flying Squads, and within our network of facilitators and groups.

***

“A city that is really concerned with the needs of its young will make the whole environment accessible to them, because, whether invited to or not, they are going to use the whole environment.” –Colin Ward, The Child in the City

***

A Brief History

Flying Squads started in a library in Brooklyn in the fall of 2018. But the concept behind them began years earlier, when I was working to co-found the junk playground, play:groundNYC, which wonderfully gives children free choice, but still within a confined space.

At the time, I was reading Colin Ward’s gorgeous book, The Child in the City, which discusses how, to truly be free, children must be a part of the city itself. Children need to feel comfortable on their own streets and must be welcomed in public spaces– a concept that no longer exists in today’s modern culture.

And so, I spent a year running a program helping children “get lost” in the city (called Ramble the City), but that too still felt too top-down, dictating where and why children went around to various spaces in the city. Ultimately this led to Flying Squads, a program specifically designed to encourage young people to take back their city and to again be accepted in society as autonomous individuals in a communal space.

Now in our second year, we are thrilled to announce that our project has grown, with Bria and David starting a second community in Portland and Brooklyn starting a third community in Eugene.

—Alexander Khost (what’s my title… Initiator? Provocateur?)

***

Facilitators

Bria Bloom (Portland Flying Squad) grew up unschooled, and now is a passionate advocate for Self-Directed Education and children’s rights. Bria loves to work and play as an SDE facilitator, and has experience doing so from her work in free schools, alternative spaces, and her experience as a parent. She spends her time exploring questions and ideas with young people and adults, supporting young people in whatever way they need, laughing often, and marveling at all of the positive risk-taking, creative thinking, and passion that lives in self-directed communities every day. Bria is also a martial artist and a dancer, a happy Portland cyclist, and a writer. She spends a lot of her time reading and discussing education and parenting ideas with anyone who is interested.

David Jacobo (Portland Flying Squad) is a Self-Directed Education advocate and facilitator. He has a passion for children’s rights, Self-Directed Education, and social justice. He was born in Los Angeles and raised between Oregon and California. A second generation immigrant of Mexican and Guatemalan descent, David and his family moved constantly to find work opportunities until finally landing in Salem. He graduated with a B.S. in Sociology at Portland State University. After working for three years in public schools, David sought to find alternative education styles that focused less on conforming and authority and more on creativity and autonomy. David is an avid photographer and a working musician. He hopes to not only inspire kids but to be inspired by them as well.

Alexander Khost (Brooklyn Flying Squad) is a father and children’s rights advocate. He volunteers running Friends of the Modern School, supporting the history and maintaining current models of anarchistic education. He works with young people at the homeschooling coop, Brooklyn Apple Academy; he is the Editor-in-Chief of the Alliance for Self-Directed Education’s online magazine, Tipping Points; and he is the founder of Voice of the Children, promoting and facilitating art and activism for young people.

He previously founded the Teddy McArdle Free School, a democratic free school in New Jersey, and more recently co-founded play:groundNYC, a junkyard playground for children on Governors Island in New York City.

Brooklyn Wetzel (Eugene Flying Squad) is an adult self-directed learner with a passion for freedom and autonomy. From a young age, she rejected institutional schooling and sought her own path in music promotion, art, and small business. Over the last 5 years, she has facilitated at a democratic school, ran a photo booth business and worked at an indigenous language game development start-up in rural Montana. After moving to Oregon in 2018 she completed the Agile Learning Facilitator training and started work on a community non-profit supporting people in end of life issues. A digital native and idea person, one of her favorite things is to connect people with new resources to explore their passions. Brooklyn has a deep trust in people of all ages to grow and learn to be their best selves without coercion judgment or hierarchical structures.”]]></description>
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    <title>Noel Ignatiev’s Long Fight Against Whiteness | The New Yorker</title>
    <dc:date>2019-11-18T16:06:33+00:00</dc:date>
    <link>https://www.newyorker.com/news/postscript/noel-ignatievs-long-fight-against-whiteness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“In the eighties, the economy began to shift. Automation took root, and plants began laying off workers. Contemplating the large, industrial workforces of prior decades, Ignatiev had been able to imagine workers forming councils, seizing the means of production, and deposing their bosses. But, as factories emptied out, he no longer knew where to look. In his forties, he, too, was laid off. He decided to go back to school. A friend from S.T.O. who had been admitted to Harvard’s Graduate School of Education persuaded the administration to admit Ignatiev, despite the fact that he lacked a bachelor’s degree. Ignatiev enrolled, then transferred to the history department, where he worked toward his doctorate.

Ignatiev was now a student at the most prestigious university in the world. But he still believed in creating literary projects unencumbered by the traditional press and its credentialled demands. In 1993, he and his friend John Garvey, a former New York City cab driver whom he’d met on the radical labor circuit, started Race Traitor, a journal with the motto “Treason to whiteness is loyalty to humanity.” John Brown, the white man who led a small militia of black men as they raided an arsenal, at Harpers Ferry, in hopes of sparking an armed slave rebellion, became their lodestar—an example of what it might look like to reject one’s whiteness. Ignatiev and Garvey, who is also an editor at Hard Crackers, called for an “abolition of the white race.” This prompted the expected outrage from right-wingers, who heard a call for extinction, but also upset liberals, who saw them as impractical troublemakers.

In 1995, Ignatiev finished the dissertation that would become “How the Irish Became White.” Not long ago, someone asked him why he had written the book. “The country is divided into masters and slaves,” Ignatiev wrote:

<blockquote>A big political problem is that many of the slaves think they are masters, or at least side with the masters at crucial moments—because they think they are white. I wanted to understand why the Irish, coming from conditions about as bad as could be imagined and thrown into low positions when they arrived, came to side with the oppressor rather than with the oppressed. Imagine how history might have been different had the Irish, the unskilled labor force of the north, and the slaves, the unskilled labor force of the South, been unified. I hoped that understanding why that didn’t happen in the past might open up new possibilities next time.</blockquote>

The book was a hit, by academic standards. Ignatiev now had a powerful platform. But he was also a decade removed from the steel mills, and he was unsure how much a book could really do. Privately, he questioned the value of his new life in the highest reaches of the academy. His on-campus provocations—which included a 1992 incident in which he called for the removal of a kosher toaster oven in a student dormitory—only caused bewilderment among students and administrators.

By 1998, it was time for him to move on. He accepted a post at Bowdoin College, a small school in Maine that mostly catered to white New England prep schoolers. The first class he taught there was a freshman seminar on the making of race; his most adoring student that semester was me, a naïve, vain eighteen-year-old Korean immigrant from North Carolina who desperately wanted to live outside the confines dictated by his race and his own privilege. Ignatiev, with his stories of working in the steel mills, his scorn for credentialled people, and his unwavering belief that a society free from white supremacy was possible, provided a model of a life worth living. I attended all of his office hours, learned to idolize John Brown, and read everything he put in front of me. In my dorm room and in the cafeteria, I talked excitedly to my confused friends about revolutionary politics and abolishing whiteness. At the end of that year, I dropped out and enrolled in Americorps, in hopes of becoming a radical.

I learned, ultimately, that I didn’t have the strength of his convictions. I could never see a new society in my co-workers or, perhaps more importantly, in myself. Even so, I kept looking for traces of what Ignatiev was talking about. There are moments—observing a seemingly small gesture of kindness between two protesters in St. Paul, or noticing the elegant design of the food halls at Standing Rock—when some great possibility seems to reveal itself. When that happens, I think immediately of Ignatiev and his belief in the revolutionary potential of ordinary Americans.

Acouple of months before he died, I drove up to see Ignatiev at his home, in Connecticut. His illness prevented him from swallowing, but he wanted to cook dinner for me in his back yard, where he had fitted a large wok over a rusty propane ring. “Even though I can’t eat anymore, I still find it relaxing to cook,” he told me. As we chopped up the vegetables in a light rain, we talked about all the things we had discussed in his office—John Brown, labor movements, the need to break away from credentialled society. Just as he would a few weeks later, at Freddy’s Bar, he expressed doubt about whether his work had amounted to anything.

I am not so vain as to believe that Noel’s influence on my life provides proof that his work, in fact, made a difference. If his ideas about whiteness and of “white privilege” became fashionable within the academy, they later took on forms he could barely recognize, and oftentimes, despised. He was bewildered by the rise of a style of identity politics that reified the fictions of race and, through its fixation on diversity in élite spaces, abandoned the working class. And as a lifelong radical he took little solace in the rise of a young, insurgent left drawn to the reformist revolution of Democratic Socialism. These movements, I imagine, must have felt like defeats to Ignatiev. We are very far from the abolition of the white race, and there are very few people who believe that changing the minds of five, much less five hundred thousand people, could potentially revolutionize the world.

And yet, from another perspective, there is no political or literary trend—or President—capable of derailing Ignatiev’s true lifelong project. In his writing, and in Race Traitor and Hard Crackers, Ignatiev demonstrated the transformative power of working-class stories. His radicalism was always tethered to specific people, who, in their own ways, inspired sympathy and a desire for connection. That specificity will always be relevant; it may be especially so at a moment of cynical alienation, when identities have become recitations rather than communities. There is enduring power in the narratives he collected and shared—the stories of people he met as a child, in Philadelphia, or in the plants and mills of Chicago, or in his classrooms. My favorite of these stories is included in the introduction to “How the Irish Became White”:

<blockquote>On one occasion, many years ago, I was sitting on my front step when my neighbor came out of the house next door carrying her small child, whom she placed in her automobile. She turned away from him for a moment, and as she started to close the car door, I saw that the child had put his hand where it would be crushed when the door was closed. I shouted to the woman to stop. She halted in mid-motion, and when she realized what she had almost done, an amazing thing happened: she began laughing, then broke into tears and began hitting the child. It was the most intense and dramatic display of conflicting emotions I have ever beheld. My attitude toward the subjects of this study accommodates stresses similar to those I witnessed in that mother.</blockquote>

Sometimes, while walking around gentrifying Brooklyn, I will see young, white progressives talking to the people whom they are displacing. There’s an officiousness—an almost disingenuous toadying—to these interactions that I, with my modern, fashionable prejudices, find a bit funny and gross. Do they believe that the contradictions between their stated politics and their actual lives can be cleansed through ritualistic bonhomie? Or are they just saying an extended goodbye to their temporary neighbors? Ignatiev might have looked at those same conversations and seen people who desperately wanted to be saved from their whiteness. He might have walked by, with a generosity of spirit that I do not possess, and dropped a few leaflets at their feet, filled with enthusiastic, optimistic provocations, and unreasonable demands.”]]></description>
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<item rdf:about="https://twitter.com/prisonculture/status/1193968879476891654">
    <title>#AbolitionMeansNoPrisons on Twitter: &quot;When I ask reformers to point me to a historical moment when the systems they want to *redeem* were *intact* and working as they would like, it's always SILENCE because that time never existed... One would think that</title>
    <dc:date>2019-11-13T03:01:39+00:00</dc:date>
    <link>https://twitter.com/prisonculture/status/1193968879476891654</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I ask reformers to point me to a historical moment when the systems they want to *redeem* were *intact* and working as they would like, it's always SILENCE because that time never existed... One would think that this would provide a clue that they aren't to be redeemed."]]></description>
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<item rdf:about="https://www.thenation.com/article/the-weirdness-and-joy-of-black-mountain-college/">
    <title>The Weirdness and Joy of Black Mountain College | The Nation</title>
    <dc:date>2019-09-15T17:15:38+00:00</dc:date>
    <link>https://www.thenation.com/article/the-weirdness-and-joy-of-black-mountain-college/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can the art of teaching art be exhibited? No, but people keep trying."

...

"Can art be taught? That question isn’t as old or as hoary as one might imagine. For many centuries, artists were taught, either through a studio apprenticeship or, later, in a formal academy. It only became possible to think of art as something different in the 19th century, when the old system fell apart and it seemed conceivable that anyone could be an artist. But very few people were. Perhaps being an artist was the result of some peculiar inner drive or necessity, some genius that burned in certain kinds of people—something they were born with rather than something that they learned. The question has by now fueled two centuries’ worth of bar banter, family quarrels, and panel discussions. What keeps the conversation going is that many of the people who say that art can’t be taught still make their living by teaching it. Teaching does have its own rewards, and so does trying to learn, whether the learning “takes” or not.

A related question is easier to answer: Can the art of teaching art be exhibited? No, but people keep trying. The ambitious show “Leap Before You Look: Black Mountain College 1933–1957,” at the Institute of Contemporary Art in Boston, is the latest such effort. (It will be on view at the Hammer Museum at the University of California, Los Angeles, from February 21 to May 15, and then at the Wexner Center for the Arts at Ohio State University in Columbus from September 17 to January 1, 2017. A handsome catalog is available from Yale University Press.) In fact, Black Mountain exhibitions have become a genre unto themselves. “Leap Before You Look,” curated by Helen Molesworth, formerly of the ICA/Boston and now at the Museum of Contemporary Art in Los Angeles, is the fourth that I know of. The first, which I saw in 2002, was “Black Mountain College: Una Aventura Americana,” curated by Vincent Katz, at the Museo Nacional Centro de Arte Reina Sofía in Madrid. Then came “Starting at Zero: Black Mountain College 1933–1957,” curated by Caroline Collier and Michael Harrison, at the Arnolfini in Bristol, England, and Kettle’s Yard, University of Cambridge, in 2005 and 2006. And last summer, I paid a visit to the Hamburger Bahnhof Museum für Gegenwart in Berlin, which mounted “Black Mountain: An Interdisciplinary Experiment 1933–1957,” curated by Eugen Blume and Gabriele Knapstein.

Why the recurring preoccupation with a short-lived, unaccredited school at the back of beyond, which never had enough students to pay its way? It could be the school’s believe-it-or-not story and how, the more you learn about it, the more unlikely it seems. The tale begins in 1933, when an unorthodox, arrogant classics professor named John Andrew Rice and several of his colleagues were purged from Rollins College in Florida. A number of their fellow professors resigned in protest, and some students withdrew as well. Bent on starting a college of their own, they found a complex of buildings for rent near Asheville, North Carolina, and some start-up money—but not much. At first, the faculty worked without salaries, but at least they owned the joint: The papers of incorporation specified that “the sole membership of the corporation” would be “the whole body of the faculty.” In other words, there was no board of directors and no non-teaching administration either, so the instructors had no other masters than themselves.

There was splendor and misery at Black Mountain, which was run according to the will of its teachers and, to a great extent, its students. The faculty believed that the curriculum should reflect what the students needed or desired to learn. This principle runs contrary not only to the present conception of the student as a consumer or client who is to be supplied with certain knowledge, but also to the designs of the conservative governors of North Carolina, Wisconsin, and other states, who believe that they should have the final say over what’s being taught and who’s doing the teaching at their state colleges and universities. At Black Mountain, teachers and students committed themselves to shared undertakings, the educational equivalent of socialism: from each according to his abilities, to each according to his needs."

...

"Black Mountain’s founder had in his own way anticipated the Maoist doctrine of continuous revolution. “At one time Rice said he thought the college should disperse every ten years into smaller units,” recalled M.C. Richards, the English professor turned potter who’d been instrumental in bringing Olson to the campus. “This was to avoid too much stability. It was to be faithful to the chaos out of which creativity constellates.” No one was better at cultivating chaos and spangling the atmosphere with its constellations than Olson. Who else would have thought of suggesting to a fellow poet, Robert Creeley, that he fill in as a teacher of biology? When Creeley pointed out that he’d never studied the subject, even in high school, Olson “said, ‘Terrific, you can learn something,’” Creeley recalled. “Subsequently, I realized that teaching is teaching. It has, paradoxically, nothing to do with the subject.” In other words, true learning, as described by Jacques Rancière in The Ignorant Schoolmaster, is fostered by teaching what one does not know.

As Rancière wrote, this kind of education can never be institutionalized; “it is the natural method of the human mind,” yet everything works against it. No wonder Black Mountain could never come to terms with the outside world or itself. Robert Duncan, in his extraordinary poem “The Song of the Border-Guard”—shown in “Leap Before You Look” as a broadside accompanied by a Twombly linocut—imagines “a barbarian host at the border-line of sense.” Which side of the border was Black Mountain on? Were its denizens the barbarians readying themselves to overcome the common sense of Eisenhower’s America, or were they guardians of a deeper sense of life and learning against the yahoo horde surrounding them? No matter. “The enamourd guards desert their posts / harkening to the lion-smell of a poem / that rings in their ears.” And the poem of Black Mountain still rings in ours."]]></description>
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<item rdf:about="https://arstechnica.com/science/2019/09/college-students-think-they-learn-less-with-an-effective-teaching-method/">
    <title>College students think they learn less with an effective teaching method | Ars Technica</title>
    <dc:date>2019-09-11T07:37:59+00:00</dc:date>
    <link>https://arstechnica.com/science/2019/09/college-students-think-they-learn-less-with-an-effective-teaching-method/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the things that's amenable to scientific study is how we communicate information about science. Science education should, in theory at least, produce a scientifically literate public and prepare those most interested in the topic for advanced studies in their chosen field. That clearly hasn't worked out, so people have subjected science education itself to the scientific method.

What they've found is that an approach called active learning (also called active instruction) consistently produces the best results. This involves pushing students to work through problems and reason things out as an inherent part of the learning process.

Even though the science on that is clear, most college professors have remained committed to approaching class time as a lecture. In fact, a large number of instructors who try active learning end up going back to the standard lecture, and one of the reasons they cite is that the students prefer it that way. This sounds a bit like excuse making, so a group of instructors decided to test this belief using physics students. And it turns out professors weren't making an excuse. Even as understanding improved with active learning, the students felt they got more out of a traditional lecture."

...

"Explanations abound
So why is an extremely effective way of teaching so unpopular? The researchers come up with a number of potential explanations. One is simply that active learning is hard. "Students in the actively taught groups had to struggle with their peers through difficult physics problems that they initially did not know how to solve," the authors acknowledge. That's a big contrast with the standard lecture which, being the standard, is familiar to the students. A talented instructor can also make their lecture material feel like it's a straight-forward, coherent packet of information. This can lead students to over-rate their familiarity with the topic.

The other issue the authors suggest may be going on here is conceptually similar to the Dunning-Kruger effect, where people who don't understand a topic are unable to accurately evaluate how much they knew. Consistent with this, the researchers identified the students with the strongest backgrounds in physics, finding that they tended to be more accurate in assessing what they got out of each class.

Whatever the cause, it's not ideal to have students dislike the most effective method of teaching them. So, the authors suggest that professors who are considering adopting active learning take the time to prepare a little lecture on it. The researchers prepared one that described the active learning process and provided some evidence of its effectiveness. The introduction acknowledged the evidence described above—namely, that the students might not feel like they were getting as much out of the class.

In part thanks to this short addition to the class, by the end of the semester, 65% of the students reported feeling positive toward active learning. That's still not exactly overwhelming enthusiasm, but it might be enough to keep instructors from giving up on an extremely effective teaching technique."]]></description>
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    <title>Measuring actual learning versus feeling of learning in response to being actively engaged in the classroom | PNAS</title>
    <dc:date>2019-09-11T07:37:50+00:00</dc:date>
    <link>https://www.pnas.org/content/early/2019/09/03/1821936116</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Despite active learning being recognized as a superior method of instruction in the classroom, a major recent survey found that most college STEM instructors still choose traditional teaching methods. This article addresses the long-standing question of why students and faculty remain resistant to active learning. Comparing passive lectures with active learning using a randomized experimental approach and identical course materials, we find that students in the active classroom learn more, but they feel like they learn less. We show that this negative correlation is caused in part by the increased cognitive effort required during active learning. Faculty who adopt active learning are encouraged to intervene and address this misperception, and we describe a successful example of such an intervention."]]></description>
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<item rdf:about="http://www.watchpaper.com/2015/07/16/william-gibson-on-watches/">
    <title>William Gibson on Watches | WatchPaper</title>
    <dc:date>2019-08-10T00:29:06+00:00</dc:date>
    <link>http://www.watchpaper.com/2015/07/16/william-gibson-on-watches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“William Gibson is famously credited with predicting the internet. Early works like Neuromancer, Count Zero, and Mona Lisa Overdrive established him as a major voice in science fiction and the worlds he created still serve as a template for how popular culture views the future. If you’ve seen The Matrix or read any cyberpunk, you’ve seen William Gibson’s influence at work. Equally important, but perhaps less famous are his essays, collected recently in Distrust That Particular Flavour. Highly perceptive and suggestive, they span a range of topics from Singapore’s totalitarianism and Tokyo’s futurism, to the Web and technology’s effect on us all. The volume also contains his glosses on those essays, which were written over a span of 30 years. Brief afterwords, they are his reflections on the content, and on the person who wrote that content at a point and time, and what’s happened since. In his 1997 essay, “My Obsession”, William Gibson chronicled his interest in watches for Wired magazine. [See “My Obsession” https://www.wired.com/1999/01/ebay/ ] The essay is as much about the advent of the internet and sites like eBay as it is about watches, and his afterword to the essay reflects:

<blockquote>People who’ve read this piece often assume that I subsequently became a collector of watches. I didn’t, at least not in my own view. Collections of things, and their collectors, have generally tended to give me the willies. I sometimes, usually only temporarily, accumulate things in some one category, but the real pursuit is in the learning curve. The dive into esoterica. The quest for expertise. This one lasted, in its purest form, for five or six years. None of the eBay purchases documented [in the essay] proved to be “keepers.” Not even close.</blockquote>

Undaunted by his placing this interest squarely in the past, something he got over, I wanted to find out what had survived, physically or intellectually, of his obsession. It turns out, quite a lot. We corresponded via email and William Gibson shared his thoughts on collecting, how he got started, what “keepers” remain in his collection and why. We also talked about the Apple watch and what it means for traditional horology.”

...

"If “old” people, as you mentioned in our recent discussion, are concerned that what they’ve collected will be unwanted, how is that anxiety being manifested? Some watch brands like Patek Philippe use durability, inheritance and legacy as their explicit identity.

I was thinking of someone with dozens of rare military watches. Even if they have children, will the children want their watches? It could be difficult finding the right museum to donate them to, in order to keep the collection intact. I think Patek’s appeal to inheritance and legacy still has some basis, though the wristwatch itself has become a piece of archaic (though still functional) jewelry. You don’t absolutely need one. You do, probably, absolutely need your smartphone, and it also tells the time. Eventually, I assume, virtually everything will also tell the time.

Is there something authentic in collecting we as humans are striving for? What does the impulse represent for you?

I actively enjoy having fewer, preferably better things. So I never deliberately accumulated watches, except as the temporary by-product of a learning curve, as I searched for my own understanding of watches, and for the ones I’d turn out to particularly like. I wanted an education, rather than a collection. But there’s always a residuum: the keepers. (And editing is as satisfying as acquiring, for me.)

Do you think there’s anything intrinsic to watches (their aesthetics, engineering etc.) that make them especially susceptible to our interest?

Mechanical timekeeping devices were among our first complex machines, and became our first ubiquitous complex machines, and the first to be miniaturized. Mechanical wristwatches were utterly commonplace for less than a century. Today, there’s no specific need for a mechanical watch, unless you’re worried about timekeeping in the wake of an Electromagnetic Pulse attack. So we have heritage devices, increasingly archaic in the singularity of their function, their lack of connectivity. But it was exactly that lack that once made them heroic: they kept telling accurate time, regardless of what was going on around them. They were accurate because they were unconnected, unitary.

How do you think the notion of collecting has changed since your preoccupation with watches played itself out? Scarcity (but not true rarity) barely exists any more.

The Internet makes it increasingly easy to assemble a big pile of any category of objects, but has also rationalized the market in every sort of rarity. There’s more stuff, and fewer random treasures. When I discovered military watches, I could see that that was already happening to them, but that there was still a window for informed acquisition. That’s mostly closed now. The world’s attic is now that much more thoroughly sorted and priced!"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=9dsrggURj0I">
    <title>David F. Noble: A Wrench in the Gears - 1/8 - YouTube</title>
    <dc:date>2019-07-15T19:40:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9dsrggURj0I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Documentary about the later professor, critical historian and anti-corporate activist David F. Noble. www.revivalfilms.ca”

[Full playlist (trailer and all eight parts):
https://www.youtube.com/playlist?list=PLjSpVmQJimhdKIR392skWxQCcI27P824Z

Part 2: https://www.youtube.com/watch?v=qGMotwh46dw
Part 3: https://www.youtube.com/watch?v=7xCEMOHLtCk
Part 4: https://www.youtube.com/watch?v=6u3XULHldXE
Part 5: https://www.youtube.com/watch?v=8a4YNN4IRS4
Part 6: https://www.youtube.com/watch?v=ptC5z0M7Ttg
Part 7: https://www.youtube.com/watch?v=qplQYuq4VNE
Part 8: https://www.youtube.com/watch?v=fEVv23F1Ewo ]

[Grades and grading portion begins at 5:35 of part 6 and runs until the end of part 7.]

[via: https://wrenchinthegears.com/2017/09/20/when-someone-shows-you-who-they-are-believe-them-the-first-time/ ]]]></description>
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<item rdf:about="https://www.wired.com/story/archive-of-our-own-fans-better-than-tech-organizing-information/">
    <title>Fans Are Better Than Tech at Organizing Information Online | WIRED</title>
    <dc:date>2019-06-24T19:00:13+00:00</dc:date>
    <link>https://www.wired.com/story/archive-of-our-own-fans-better-than-tech-organizing-information/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["KUDOS TO THE fans. One of the nominees for the Hugo Awards this year is Archive of Our Own, a fanfiction archive containing nearly 5 million fanworks—about the size of the English Wikipedia, and several years younger. It's not just the fanfic, fanart, fanvids, and other fanworks, impressive as they are, that make Archive of Our Own worthy of one of the biggest honors in science fiction and fantasy. It's also the architecture of the site itself.

At a time when we're trying to figure out how to make the internet livable for humans, without exploiting other humans in the process, AO3 (AO3, to its friends) offers something the rest of tech could learn from.

Here's a problem that AO3 users, like the rest of the internet, encounter every day: How do you find a particular thing you're interested in, while filtering out all the other stuff you don't care about? Most websites end up with tags of some sort. I might look through a medical journal database for articles tagged "cataracts," search a stock photo site for pictures tagged "businesspeople," or click on a social media hashtag to see what people are saying about the latest episode of #GameOfThrones.

Tags are useful but they also have problems. Although "cataracts," "businesspeople," and #GameOfThrones might seem like the most obvious tags to me, someone else might have tagged these same topics "cataract surgery," "businessperson," and #GoT. Another person might have gone with "nuclear sclerosis" (a specific type of cataract), "office life," and #Daenerys. And so on.

There are two main ways of dealing with the problem of tagging proliferation. One is to be completely laissez-faire—let posters tag whatever they want and hope searchers can figure out what words they need to look for. It's easy to set up, but it tends to lead to an explosion of tags, as posters stack on more tags just in case and searchers don't know which one is best. Laissez-faire tags are common on social media; if I post an aesthetic photo of a book I'm reading on Instagram, I have over 20 relevant tags to choose from, such as #book #books #readers #reader #reading #reads #goodreads #read #booksofig #readersofig #booksofinstagram #readersofinstagram #readstagram #bookstagram #bookshelf #bookshelves #bookshelfie #booknerd #bookworm #bookish #bookphotography #bookcommunity #booklover #booksbooksbooks #bookstagrammer #booktography #readers #readabook #readmorebooks #readingtime #alwaysreading #igreads #instareads #amreading. "Am reading" indeed—reading full paragraphs of tags.

The other solution to the proliferation of competing tags is to implement a controlled, top-down, rigid tagging system. Just as the Dewey Decimal System has a single subcategory for Shakespeare so library browsers can be sure to find Hamlet near Romeo and Juliet, rigid tagging systems define a single list of non-overlapping tags and require that everyone use them. They're more popular in professional and technical databases than in public-facing social media, but they're a nice idea in theory—if you only allow the tag "cataract" then no one will have to duplicate effort by also searching under "cataracts" and "cataract surgery."

The problem is rigid tags take effort to learn; it's hard to convince the general public to memorize a gigantic taxonomy. Also, they become outdated. Tagging systems are a way of imposing order on the real world, and the world doesn't just stop moving and changing once you've got your nice categories set up. Take words related to gender and sexuality: The way we talk about these topics has evolved a lot in recent decades, but library and medical databases have been slower to keep up.

The Archive of Our Own has none of these problems. It uses a third tagging system, one that blends the best elements of both styles.

On AO3, users can put in whatever tags they want. (Autocomplete is there to help, but they don't have to use it.) Then behind the scenes, human volunteers look up any new tags that no one else has used before and match them with any applicable existing tags, a process known as tag wrangling. Wrangling means that you don't need to know whether the most popular tag for your new fanfic featuring Sherlock Holmes and John Watson is Johnlock or Sherwatson or John/Sherlock or Sherlock/John or Holmes/Watson or anything else. And you definitely don't need to tag your fic with all of them just in case. Instead, you pick whichever one you like, the tag wranglers do their work behind the scenes, and readers looking for any of these synonyms will still be able to find you.

AO3's trick is that it involves humans by design—around 350 volunteer tag wranglers in 2019, up from 160 people in 2012—who each spend a few hours a week deciding whether new tags should be treated as synonyms or subsets of existing tags, or simply left alone. AO3's Tag Wrangling Chairs estimate that the group is on track to wrangle over 2 million never-before-used tags in 2019, up from around 1.5 million in 2018.

Laissez-faire and rigid tagging systems both fail because they assume too much—that users can create order from a completely open system, or that a predefined taxonomy can encompass every kind of tag a person might ever want. When these assumptions don't pan out, it always seems to be the user's fault. AO3's beliefs about human nature are more pragmatic, like an architect designing pathways where pedestrians have begun wearing down the grass, recognizing how variation and standardization can fit together. The wrangler system is one where ordinary user behavior can be successful, a system which accepts that users periodically need help from someone with a bird's-eye view of the larger picture.

Users appreciate this help. According to Tag Wrangling Chair briar_pipe, "We sometimes get users who come from Instagram or Tumblr or another unmoderated site. We can tell that they're new to AO3 because they tag with every variation of a concept—abbreviations, different word order, all of it. I love how excited people get when they realize they don't have to do that here."

When I tweeted about AO3's tags a while back, I received many comments from people wishing that their professional tagging systems were as good, including users of news sites, library catalogs, commercial sales websites, customer help-desk websites, and PubMed (the most prominent database of medical research). The other websites that compared favorably to AO3 were also on the fannish side of the spectrum and used a similar system of human-facilitated tag wrangling: librarything (a website where you can list all your books) and Danbooru (an anime imageboard). But, we might ask ourselves, why use humans? Couldn't machine learning or AI or another hot tech buzzword wrangle the tags instead?

One reason for the humans is that AO3 began developing its routines in 2007, when the tech wasn't as advanced and they had a lot of willing volunteers. But even now, tag wranglers are skeptical that a machine could take over their tasks. One wrangler, who goes by the handle spacegandalf, pointed me to the example of a character from an audio drama called The Penumbra Podcast who didn't have an official name in text for several episodes after he was introduced. Yet people were writing fanfic—and trying to tag it by character—before they had any name to tag it with.

Because spacegandalf had listened to this podcast—AO3 deliberately recruits and assigns tag wranglers who are members of the fandoms that they wrangle for—they had the necessary context to know that "Big Guy Jacket Man Or Whatever His Name Is" referred to the same person as his slightly more official moniker "the Man In the Brown Jacket" and his later, official name, Jet Sikuliaq (and that none of these names should be confused with a different mysteriously named character from a different audio drama, the Man in the Tan Jacket from Welcome to Night Vale).

With all these tags properly wrangled, I can not only find "Big Guy Jacket Man" and "the Man in the Brown Jacket" and "Jet Sikuliaq" all in the same search results, but I can also drill down and search for crossover fic containing both the Man in the Brown Jacket and the Man in the Tan Jacket—and, one hopes, an entire world of colored-jacketed friends. Sadly, there is none, but at least I know I have a conclusive answer.

Without tag wranglers, I'd be stuck doing an ordinary search for "jacket" or "jacket man"—the first of which gives me hundreds of results about other irrelevant characters who happen to wear a jacket this one time, and the second of which misses some genuinely relevant results about our jacket men of interest.

Another of the Tag Wrangling Chairs, Qem, also thinks that machine tag wrangling is unlikely, pointing to machine translation as a cautionary tale. “There are terms in fandom which, while commonly understood in context among fans, would not be when you take it out of the fandom context," Qem says. For example, seemingly innocuous words like "slash" and "lemon" do not refer to a punctuation mark or a citrus fruit in fannish contexts, and tag wranglers are already well aware that machine translation can only manage the literal, not the subcultural meanings. Qem's co-chair, briar_pipe, is slightly more sanguine: "I personally think it might be interesting to have AI/human partnerships for this type of data work, but you have to have humans who are aware of AI limitations and willing to call AIs on mistakes, or else that partnership is useless."

AI certainly does have limitations. There always seems to be a new report of products that claim to be AI—Amazon's Mechanical Turk, Facebook's M, Google Duplex, the Expensify receipt scanner—but in fact often involve hordes of poorly paid, undercompensated, invisibilized humans performing "ghost work" that is attributed to AI.

The tag wranglers on AO3 aren't paid at all. The archive's parent organization, the Organization for Transformative Works, is a nonprofit, and everyone involved in the project is a volunteer. But it's also hard to consider them "exploited" like the fake-AI humans. Wranglers are more like the volunteers who edit Wikipedia or moderate Facebook groups. Rather than working for a faceless corporation that would rather pretend they're machines, these volunteers benefit from the same communities they serve. This community-oriented nature is at the heart of AO3's success—it was created by fans who got tired of the capricious takedown policies of for-profit fanfiction hosting sites and decided to buy their own servers, teach themselves how to code, and create a site that was exactly what they wanted, including an incredibly functional tagging system that runs rings around both professional databases and billion-dollar social platforms.

When technologists lament the increasing dominance of the internet by a few large corporations, there's a tendency to look for counterinspiration, if you will, in collaborative projects like Wikipedia or open source software. But fans have also been freely creating things for each other since the very early days of the internet, and fandom contains many people from demographics underrepresented on these more frequently analyzed projects—perhaps both a reason for the success of Archive of Our Own and a reason that this success has been overlooked. Whether it wins the Hugo or not, this nomination is one step toward bringing AO3 the attention it deserves."]]></description>
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    <title>1980s Metalhead Kids Are Alright: Scientific Study Shows That They Became Well-Adjusted Adults | Open Culture</title>
    <dc:date>2019-06-02T22:50:41+00:00</dc:date>
    <link>http://www.openculture.com/2019/05/1980s-metalhead-kids-are-alright.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the 1980s, The Parents Music Resource Center (PMRC), an organization co-founded by Tipper Gore and the wives of several other Washington power brokers, launched a political campaign against pop music, hoping to put warning labels on records that promoted Sex, Violence, Drug and Alcohol Use. Along the way, the PMRC issued "the Filthy Fifteen," a list of 15 particularly objectionable songs. Hits by Madonna, Prince and Cyndi Lauper made the list. But the list really took aim at heavy metal bands from the 80s -- namely, Judas Priest, Mötley Crüe, Twisted Sister, W.A.S.P., Def Leppard, Black Sabbath, and Venom. (Interesting footnote: the Soviets separately created a list of blackballed rock bands, and it looked pretty much the same.)

Above, you can watch Twisted Sister's Dee Snider appear before Congress in 1985 and accuse the PMRC of misinterpreting his band's lyrics and waging a false war against metal music. The evidence 30 years later suggests that Snider perhaps had a point.

A study by psychology researchers at Humboldt State, Ohio State, UC Riverside and UT Austin "examined 1980s heavy metal groupies, musicians, and fans at middle age" -- 377 participants in total -- and found that, although metal enthusiasts certainly lived riskier lives as kids, they were nonetheless "significantly happier in their youth and better adjusted currently than either middle-aged or current college-age youth comparison groups." This left the researchers to contemplate one possible conclusion: "participation in fringe style cultures may enhance identity development in troubled youth." Not to mention that heavy metal lyrics don't easily turn kids into damaged goods.

You can read the report, Three Decades Later: The Life Experiences and Mid-Life Functioning of 1980s Heavy Metal Groupies here. And, right above, listen to an interview with one of the researchers, Tasha Howe, a former headbanger herself, who spoke yesterday with Michael Krasny on KQED radio in San Francisco.

Note: An earlier version of this post appeared on our site in July 2015."]]></description>
<dc:subject>1980s cv metalheads heavymetal music adolescence youth pmrc tippergore psychology</dc:subject>
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<item rdf:about="https://www.kqed.org/mindshift/53404/why-normalizing-struggle-can-create-a-better-math-experience-for-kids">
    <title>Why Normalizing Struggle Can Create a Better Math Experience for Kids | MindShift | KQED News</title>
    <dc:date>2019-05-07T20:06:24+00:00</dc:date>
    <link>https://www.kqed.org/mindshift/53404/why-normalizing-struggle-can-create-a-better-math-experience-for-kids</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Math educator Dan Finkel grew up doing math with ease and completed calculus as a freshman in high school. But it wasn't until he went to math summer camp and learned how to think like a mathematician that he truly fell in love with math. It helps to have a positive relationship with math because when people are uncomfortable with it they are susceptible to manipulation. (Think of predatory lending interest rates, convenient statistics to support a thin argument, graphs that misrepresent the truth.)

“When we’re not comfortable with math, we don't question the authority of numbers,” said Finkel in his TEDx Talk, “Five ways to share math with kids.”

He is also a founder of Math for Love which provides professional development, curriculum and math games. He says math can be alienating for kids, but if they had more opportunities for mathematical thinking, they could have a deeper, more connected understanding of their world.

A more typical math class is about finding the answers, but Finkel says to consider starting with a question and opening up a line of inquiry. For example, he might show a display of numbered circles and ask students, "What's going on with the colors?"

[image]

He says it’s important to give people time to work through their thinking and to struggle. Not only do people learn through struggle, but puzzling through a tricky math problem resets expectations about how much time a math problem takes.

“It’s not uncommon for students to graduate from high school believing that every math problem can be solved in 30 seconds or less. And if they don’t know the answer, they're just not a math person. This is a failure of education," Finkel said.

[video]

He also said parents or educators can support a child when she is struggling through a problem by framing it as an adventure to be worked through together.

"Teach them that not knowing is not failure. It’s the first step to understanding." "]]></description>
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<item rdf:about="https://howardgardner.com/2019/03/25/on-quality-higher-education-an-essay-in-three-installments-part-1/">
    <title>On Quality Higher Education: An Essay in Three Installments, Part 1 | Howard Gardner</title>
    <dc:date>2019-04-23T00:41:00+00:00</dc:date>
    <link>https://howardgardner.com/2019/03/25/on-quality-higher-education-an-essay-in-three-installments-part-1/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 2: https://howardgardner.com/2019/04/01/on-quality-higher-education-an-essay-in-three-installments-part-2/
Part 3: https://howardgardner.com/2019/04/01/on-quality-higher-education-an-essay-in-three-installments-part-3/

Quotes below from various parts]

"Of the 1000 students whom we interviewed at length on ten disparate campuses, depressingly few report the experience of exploring new topics and acquiring new ways of thinking as central to their college experience."

…


"The principal purpose of a liberal arts education should be the achievement of academic and cognitive growth. Any other purpose needs to be deeply intertwined with these academic and cognitive priorities. By the conclusion of a four-year education in an institution that calls itself a liberal arts school, or that claims to infuse liberal arts significantly into a required curriculum, all graduates should have been exposed to a range of ways of thinking that scholars and other serious thinkers have developed over the decades, sometimes over centuries. Students should have ample practice in applying several ways of thinking; and they should be able to demonstrate, to a set of competent assessors, that they can analyze and apply these ways of thinking. Put specifically and succinctly, graduates should be able to read and critique literary, historical, and social scientific texts; exhibit mathematical, computational, and statistical analytic skills; and have significant practical “hands on” immersion in at least one scientific and one artistic area."

…


"When we began our own study some years ago, we were completely unprepared for two major findings across a deliberately disparate set of campuses. We found that challenges of mental health were encountered everywhere, and were, for whatever reasons, on the increase. And across campuses, we found as well (and presumably relatedly) that a large number of students reported their feeling that they did not belong; they felt alienated in one or another way—from the academic agenda, from their peers, from the overall institutions. And to our surprise, this alienation proved more prominent among graduating students than among incoming students!"

…

"When we began our own study some years ago, we were completely unprepared for two major findings across a deliberately disparate set of campuses. We found that challenges of mental health were encountered everywhere, and were, for whatever reasons, on the increase. And across campuses, we found as well (and presumably relatedly) that a large number of students reported their feeling that they did not belong; they felt alienated in one or another way—from the academic agenda, from their peers, from the overall institutions. And to our surprise, this alienation proved more prominent among graduating students than among incoming students!"

…

"Indeed, if non-academic goals—say, social or emotional development—are to be reached, they are likely to be reached as a result of the presence of appealing role models on campus and the way the institution itself is run and addresses challenges. If consistent modeling is ingrained in the culture of an institution, most students can be expected to live up to these high standards. To be sure, mental health and belonging issues may need to be specifically supported by trained professionals (either on or off campus)."

…

"At such times, institutions are tested as they have not been before. And higher education faces a clear choice: the sector can continue to claim, against the evidence and against plausibility, that it can repair the various fault lines in the society. Or it can reassert the major reason for its existence and strive to show that, in the present challenging climate, it can achieve what it was designed to achieve. If it fails, the whole sector is likely to be so fundamentally altered that the vision we’ve described will have disappeared—and perhaps for a very long time."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=IRPyql3cezo">
    <title>Art + Life Rules from a Nun - YouTube</title>
    <dc:date>2019-03-31T21:16:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IRPyql3cezo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sister Corita Kent was a master printmaker and teacher, and her rules for artists and teachers are legendary - let’s break them down."

[vi: https://austinkleon.com/2019/03/26/camus-and-corita/ ]]]></description>
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<item rdf:about="https://www.latimes.com/opinion/op-ed/la-oe-hagerman-white-parents-20180930-story.html">
    <title>White progressive parents and the conundrum of privilege - Los Angeles Times</title>
    <dc:date>2019-03-13T01:52:15+00:00</dc:date>
    <link>https://www.latimes.com/opinion/op-ed/la-oe-hagerman-white-parents-20180930-story.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Greg and Sarah live in a predominantly white neighborhood and send their children to a predominantly white private school. “I don’t want to believe we are hypocrites,” Greg tells me. “But if we say diversity is important to us, but then we didn’t stick around in the place that was diverse, maybe we are?” He looks at Sarah. “I dunno,” he continues, “I guess we made decisions based on other things that were more important. But what does that say about us then?”

For two years I conducted research with 30 affluent white parents and their kids in a Midwestern metropolitan area. Over and over I heard comments like Greg’s reflecting a deep ambivalence: As progressive parents, is their primary responsibility to advance societal values ­— fairness, equal opportunity and social justice — or to give their children all the advantages in life that their resources can provide?

More often than not, values lost out.

Parents I interviewed felt conflicted about using their social status to advocate for their kids to have the “best” math teacher, because they knew other kids would be stuck with the “bad” math teacher. They registered the unfairness in leveraging their exclusive social networks to get their teenagers coveted summer internships when they knew disadvantaged kids were the ones who truly needed such opportunities. They felt guilty when they protectively removed their children from explicitly racist and contentious situations because they understood that kids of color cannot escape racism whenever they please. Still, those were the choices they made.
 
Parents felt caught in a conundrum of privilege — that there was an unavoidable conflict between being a good parent and being a good citizen. These two principles don’t have to be in tension, of course. Many parents, in fact, expressed a desire to have their ideals and parenting choices align. In spite of that sentiment, when it came to their own children, the common refrain I heard was, “I care about social justice, but — I don’t want my kid to be a guinea pig.”

In other words, things have been working out pretty well for affluent white kids, so why rock the boat? And so parents continue to make decisions — about where to buy a house, which school seems best, or whether robotics club or piano lessons is a better after-school activity — that extend the advantages of wealth. Those choices, however, have other consequences: They shape what children think about race, racism, inequality and privilege far more than anything parents say (or do not say).

Children reach their own conclusions about how society works, or should work, based on their observations of their social environment and interactions with others — a process that African American studies scholar Erin Winkler calls “comprehensive racial learning.” So how their parents set up kids’ lives matters deeply.

Some children in my study, for instance, came to the conclusion that “racism is over” and that “talking about race makes you racist” — the kind of sentiments that sociologists identify as key features of colorblind racism. These were kids who were growing up in an almost exclusively white, suburban social environment outside the city.

The kids who lived in the city but attended predominantly white private schools told me that they were smarter and better than their public schools peers. They also thought they were more likely to be leaders in the future. One boy said proudly, “My school is not for everyone” — a statement that reflected how thoroughly he’d absorbed his position in the world in relation to others.

And yet, other white kids living in the city concluded that racism “is a way bigger problem than people realize. … White people don’t realize it… because they are scared to talk about it.” These young people spoke passionately about topics like the racial wealth gap and discrimination. They observed how authority figures such as teachers and police officers treated kids of color differently. They more easily formed interracial friendships and on occasion worked with their peers to challenge racism in their community. These were children who were put in racially integrated schools and extracurricular activities purposefully by their parents.

Still, even some of those parents’ actions reproduced the very forms of inequality they told me they intellectually rejected. They used connections to get their children into selective summer enrichment programs or threatened to leave the public school system if their children were not placed in honors or AP courses that they knew contributed to patterns of segregation. So even as parents promoted to their kids the importance of valuing equality, they modeled how to use privilege to get what you want. White kids absorbed this too; they expected to be able to move easily through the world and developed strategies for making it so.

If affluent, white parents hope to raise children who reject racial inequality, simply explaining that fairness and social justice are important values won’t do the trick. Instead, parents need to confront how their own decisions and behaviors reproduce patterns of privilege. They must actually advocate for the well-being, education and happiness of all children, not just their own.

Being a good parent should not come at the expense of being — or raising — a good citizen. If progressive white parents are truly committed to the values they profess, they ought to consider how helping one’s own child get ahead in society may not be as big a gift as helping create a more just society for them to live in in the future."]]></description>
<dc:subject>education parenting politics progressive 2018 margarethagerman schools schooling socialjustice race racism privilege cv affluence inequality privateschools segregation civics society canon learning</dc:subject>
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    <title>An Honest Living – Steve Salaita</title>
    <dc:date>2019-03-02T22:56:58+00:00</dc:date>
    <link>https://stevesalaita.com/an-honest-living/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There are lots of stories from Virginia Tech, the University of Illinois, and the American University of Beirut [AUB], but they all end with the same lesson:  for all its self-congratulation, the academy’s loftiest mission is a fierce compulsion to eliminate any impediment to donations."

…

"Platitudes about faculty governance and student leadership notwithstanding, universities inhibit democracy in ways that would please any thin-skinned despot."

…


"But forward progress as material comfort is cultivated through the ubiquitous lie that upward mobility equals righteousness.  Honest living is a nice story we tell ourselves to rationalize privation, but in the real world money procures all the honesty we need."

…


"You hear ex-professors say it all the time and I’ll add to the chorus:  despite nagging precariousness, there’s something profoundly liberating about leaving academe, whereupon you are no longer obliged to give a shit about fashionable thinkers, network at the planet’s most boring parties, or quantify self-worth for scurrilous committees (and whereupon you are free to ignore the latest same-old controversy), for even when you know at the time that the place is toxic, only after you exit (spiritually, not physically) and write an essay or read a novel or complete some other task without considering its relevance to the fascist gods of assessment, or its irrelevance to a gang of cynical senior colleagues, do you realize exactly how insidious and pervasive is the industry’s culture of social control."]]></description>
<dc:subject>academia highered highereducation 2019 stevensalaita purpose meaning corporatization precariousness precarity assessment socialcontrol hierarchy mobility upwardmobility society dishonesty honesty democracy hypocrisy education cv privation toxicity committees elitism learning howwelearn compromise canon</dc:subject>
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<item rdf:about="https://medium.com/@that_mc/viewtiful-muni-54fd7f2d885">
    <title>Viewtiful Muni – Mc Allen – Medium</title>
    <dc:date>2019-01-28T03:05:30+00:00</dc:date>
    <link>https://medium.com/@that_mc/viewtiful-muni-54fd7f2d885</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the Chronicle gears up for a mysterious Total Muni Sequel, Peter reached out to subscribers for input on ranking the best–and worst–of San Francisco’s Muni lines. I threw my hat enthusiastically into the ring by proposing an entire route of Muni lines which offer stunning views of the city. I haven’t actually tried to complete this route, which involves ten transfers and nearly eight miles of walking. I think it’s possible as a whole day trip beginning at dawn and finishing after dark. I tweeted step by step directions, but twitter doesn’t make it exactly read-able, so I thought I’d make it more accessible as a post here. And I made a map!"

[See also:
https://www.sfchronicle.com/news/article/The-5-best-Muni-lines-in-San-Francisco-your-13559760.php ]]]></description>
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<item rdf:about="http://scratchingthesurface.fm/post/180816972790/102-laurel-schwulst">
    <title>Scratching the Surface — 102. Laurel Schwulst</title>
    <dc:date>2019-01-12T06:03:56+00:00</dc:date>
    <link>http://scratchingthesurface.fm/post/180816972790/102-laurel-schwulst</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Laurel Schwulst is a designer, writer, teacher, and webmaster. She runs an independent design practice in New York City and teaches in design programs at Yale and Rutgers. She previously was the creative director for The Creative Independent and a web designer at Linked By Air. In this episode, Laurel and Jarrett talk about how horses got her into graphic design, what websites can be, the potential of the peer-to-peer internet, and how writing and teaching influence her practice."

[Direct link to audio: https://soundcloud.com/scratchingthesurfacefm/102-laurel-schwulst ]]]></description>
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<item rdf:about="http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron">
    <title>Scratching the Surface — 104. Cab Broskoski and Chris Sherron</title>
    <dc:date>2019-01-11T20:22:24+00:00</dc:date>
    <link>http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cab Broskoski and Chris Sherron are two of the founders of Are.na, a knowledge sharing platform that combines the creative back-and-forth of social media with the focus of a productivity tool. Before working on Arena, Cab was a digital artist and Chris a graphic designer and in this episode, they talk about their desire for a new type of bookmarking tool and building a platform for collaborative, interdisciplinary research as well as larger questions around open source tools, research as artistic practice, and subverting the norms of social media."

[direct link to audio:
https://soundcloud.com/scratchingthesurfacefm/104-cab-broskoski-and-chris-sherron ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=gqfoJvD0Ifg">
    <title>David Graeber - Syria, Anarchism and Visiting Rojava - YouTube</title>
    <dc:date>2019-01-09T06:30:33+00:00</dc:date>
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<item rdf:about="https://www.buzzfeednews.com/article/annehelenpetersen/millennials-burnout-generation-debt-work">
    <title>How Millennials Became The Burnout Generation</title>
    <dc:date>2019-01-06T01:03:13+00:00</dc:date>
    <link>https://www.buzzfeednews.com/article/annehelenpetersen/millennials-burnout-generation-debt-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[some follow-up notes here:
https://annehelen.substack.com/p/how-millennials-grew-up-and-burned
https://annehelen.substack.com/p/its-that-simple ]

[See also:

“Here’s What “Millennial Burnout” Is Like For 16 Different People: “My grandmother was a teacher and her mother was a slave. I was born burned out.””
https://www.buzzfeednews.com/article/annehelenpetersen/millennial-burnout-perspectives

“This Is What Black Burnout Feels Like: If the American dream isn’t possible for upwardly mobile white people anymore, then what am I even striving for?”
https://www.buzzfeednews.com/article/tianaclarkpoet/millennial-burnout-black-women-self-care-anxiety-depression

“Millennials Don’t Have a Monopoly on Burnout: This is a societal scourge, not a generational one. So how can we solve it?”
https://newrepublic.com/article/152872/millennials-dont-monopoly-burnout ]

"We didn’t try to break the system, since that’s not how we’d been raised. We tried to win it.

I never thought the system was equitable. I knew it was winnable for only a small few. I just believed I could continue to optimize myself to become one of them. And it’s taken me years to understand the true ramifications of that mindset. I’d worked hard in college, but as an old millennial, the expectations for labor were tempered. We liked to say we worked hard, played hard — and there were clear boundaries around each of those activities. Grad school, then, is where I learned to work like a millennial, which is to say, all the time. My new watchword was “Everything that’s good is bad, everything that’s bad is good”: Things that should’ve felt good (leisure, not working) felt bad because I felt guilty for not working; things that should’ve felt “bad” (working all the time) felt good because I was doing what I thought I should and needed to be doing in order to succeed."

…

"The social media feed — and Instagram in particular — is thus evidence of the fruits of hard, rewarding labor and the labor itself. The photos and videos that induce the most jealousy are those that suggest a perfect equilibrium (work hard, play hard!) has been reached. But of course, for most of us, it hasn’t. Posting on social media, after all, is a means of narrativizing our own lives: What we’re telling ourselves our lives are like. And when we don’t feel the satisfaction that we’ve been told we should receive from a good job that’s “fulfilling,” balanced with a personal life that’s equally so, the best way to convince yourself you’re feeling it is to illustrate it for others.

For many millennials, a social media presence — on LinkedIn, Instagram, Facebook, or Twitter — has also become an integral part of obtaining and maintaining a job. The “purest” example is the social media influencer, whose entire income source is performing and mediating the self online. But social media is also the means through which many “knowledge workers” — that is, workers who handle, process, or make meaning of information — market and brand themselves. Journalists use Twitter to learn about other stories, but they also use it to develop a personal brand and following that can be leveraged; people use LinkedIn not just for résumés and networking, but to post articles that attest to their personality (their brand!) as a manager or entrepreneur. Millennials aren’t the only ones who do this, but we’re the ones who perfected and thus set the standards for those who do.

“Branding” is a fitting word for this work, as it underlines what the millennial self becomes: a product. And as in childhood, the work of optimizing that brand blurs whatever boundaries remained between work and play. There is no “off the clock” when at all hours you could be documenting your on-brand experiences or tweeting your on-brand observations. The rise of smartphones makes these behaviors frictionless and thus more pervasive, more standardized. In the early days of Facebook, you had to take pictures with your digital camera, upload them to your computer, and post them in albums. Now, your phone is a sophisticated camera, always ready to document every component of your life — in easily manipulated photos, in short video bursts, in constant updates to Instagram Stories — and to facilitate the labor of performing the self for public consumption.

But the phone is also, and just as essentially, a tether to the “real” workplace. Email and Slack make it so that employees are always accessible, always able to labor, even after they’ve left the physical workplace and the traditional 9-to-5 boundaries of paid labor. Attempts to discourage working “off the clock” misfire, as millennials read them not as permission to stop working, but a means to further distinguish themselves by being available anyway.

“We are encouraged to strategize and scheme to find places, times, and roles where we can be effectively put to work,” Harris, the Kids These Days author, writes. “Efficiency is our existential purpose, and we are a generation of finely honed tools, crafted from embryos to be lean, mean production machines.”

But as sociologist Arne L. Kalleberg points out, that efficiency was supposed to give us more job security, more pay, perhaps even more leisure. In short, better jobs.

Yet the more work we do, the more efficient we’ve proven ourselves to be, the worse our jobs become: lower pay, worse benefits, less job security. Our efficiency hasn’t bucked wage stagnation; our steadfastness hasn’t made us more valuable. If anything, our commitment to work, no matter how exploitative, has simply encouraged and facilitated our exploitation. We put up with companies treating us poorly because we don’t see another option. We don’t quit. We internalize that we’re not striving hard enough. And we get a second gig."

…

"That’s one of the most ineffable and frustrating expressions of burnout: It takes things that should be enjoyable and flattens them into a list of tasks, intermingled with other obligations that should either be easily or dutifully completed. The end result is that everything, from wedding celebrations to registering to vote, becomes tinged with resentment and anxiety and avoidance. Maybe my inability to get the knives sharpened is less about being lazy and more about being too good, for too long, at being a millennial.

That’s one of the most ineffable and frustrating expressions of burnout: It takes things that should be enjoyable and flattens them into a list of tasks, intermingled with other obligations that should either be easily or dutifully completed. The end result is that everything, from wedding celebrations to registering to vote, becomes tinged with resentment and anxiety and avoidance. Maybe my inability to get the knives sharpened is less about being lazy and more about being too good, for too long, at being a millennial."

…

"In his writing about burnout, the psychoanalyst Cohen describes a client who came to him with extreme burnout: He was the quintessential millennial child, optimized for perfect performance, which paid off when he got his job as a high-powered finance banker. He’d done everything right, and was continuing to do everything right in his job. One morning, he woke up, turned off his alarm, rolled over, and refused to go to work. He never went to work again. He was “intrigued to find the termination of his employment didn’t bother him.”

In the movie version of this story, this man moves to an island to rediscover the good life, or figures out he loves woodworking and opens a shop. But that’s the sort of fantasy solution that makes millennial burnout so pervasive. You don’t fix burnout by going on vacation. You don’t fix it through “life hacks,” like inbox zero, or by using a meditation app for five minutes in the morning, or doing Sunday meal prep for the entire family, or starting a bullet journal. You don’t fix it by reading a book on how to “unfu*k yourself.” You don’t fix it with vacation, or an adult coloring book, or “anxiety baking,” or the Pomodoro Technique, or overnight fucking oats.

The problem with holistic, all-consuming burnout is that there’s no solution to it. You can’t optimize it to make it end faster. You can’t see it coming like a cold and start taking the burnout-prevention version of Airborne. The best way to treat it is to first acknowledge it for what it is — not a passing ailment, but a chronic disease — and to understand its roots and its parameters. That’s why people I talked to felt such relief reading the “mental load” cartoon, and why reading Harris’s book felt so cathartic for me: They don’t excuse why we behave and feel the way we do. They just describe those feelings and behaviors — and the larger systems of capitalism and patriarchy that contribute to them — accurately.

To describe millennial burnout accurately is to acknowledge the multiplicity of our lived reality — that we’re not just high school graduates, or parents, or knowledge workers, but all of the above — while recognizing our status quo. We’re deeply in debt, working more hours and more jobs for less pay and less security, struggling to achieve the same standards of living as our parents, operating in psychological and physical precariousness, all while being told that if we just work harder, meritocracy will prevail, and we’ll begin thriving. The carrot dangling in front of us is the dream that the to-do list will end, or at least become far more manageable.

But individual action isn’t enough. Personal choices alone won’t keep the planet from dying, or get Facebook to quit violating our privacy. To do that, you need paradigm-shifting change. Which helps explain why so many millennials increasingly identify with democratic socialism and are embracing unions: We are beginning to understand what ails us, and it’s not something an oxygen facial or a treadmill desk can fix.

Until or in lieu of a revolutionary overthrow of the capitalist system, how can we hope to lessen or prevent — instead of just temporarily staunch — burnout? Change might come from legislation, or collective action, or continued feminist advocacy, but it’s folly to imagine it will come from companies themselves. Our capacity to burn out and keep working is our greatest value."]]></description>
<dc:subject>capitalism neoliberalism millennials burnout chores work parenting 2019 annehelenpetersen cv society us performance meritocracy inequality competition labor leisure perfectionism success schooliness helicopterparenting children academia economics genx genz generations generationx socialmedia instagram balance life living gigeconomy passion self-care self-optimization exhaustion anxiety decisionmaking congnitiveload insecurity precarity poverty steadiness laziness procrastination helicopterparents work-lifebalance canon malcolmharris joshcohen hustling hustle overwork arnekalleberg efficiency productivity workplace email adulting personalbranding linkedin facebook consumption homelessness context behavior generationz zoomers geny generationy</dc:subject>
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<item rdf:about="https://www.citylab.com/design/2018/12/teaching-children-architecture-planning-vicky-chan-hong-kong/577720/">
    <title>How Architecture Teaches Kids Patience, Problem-Solving - CityLab</title>
    <dc:date>2018-12-20T05:52:32+00:00</dc:date>
    <link>https://www.citylab.com/design/2018/12/teaching-children-architecture-planning-vicky-chan-hong-kong/577720/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Through the organization Architecture for Children, Hong Kong architect Vicky Chan has taught urban design and planning to thousands of kids. Here’s why."

…

"Why should schools start teaching design to young kids?

What does urban planning have to do with education? Whether you’re a kid or an adult, I think the biggest challenge is often figuring out how to sift through information, deciding what information to use, and learning to make compromises. You have to understand that the best argument isn’t the loudest one. It has to be rational.

For example, we had a group of students decide to build a hotel at the top of the hill near the school, connected by a tram, because the location afforded excellent views. That’s good reasoning. But the next week, they realized that construction would be difficult, and decided to raze the hill! And I told them: “Wait, you had agreed last week that the hill was good for the hotel.” So it’s about teaching the students how to rationalize the process and to keep progressing from your original thinking to taking the next step.

Even if these students don’t end up going into the design field, these thinking skills are very important.  

On the sustainability front, we also have to start teaching this from a young age. A lot of students think putting their plastic bottles in the recycling bin is what sustainability means. But there’s a broader way to think about it, [such as], how do you think about transportation to reduce car use? These are very broad and complex topics, and we have to simplify them for the students to get across the message that to make the future of cities more sustainable, you really have to think about a lot of different factors.

The students also learn how to draw as a form of expression. Nowadays, we’re surrounded by iPhones and iPads, but some students lack even simple mechanical skills. I think it’s very important to teach handicraft as a way to solve a technological problem.

With design, no solution is 100-percent right or wrong. It’s not like solving a mathematical problem. In sport, you can teach team spirit, but at the end of the day, it’s a competition and it boils down to winning and losing. But in design, there is no absolute answer, and it’s very much like in real life.

How might your students apply what they learn in their own communities?

I recently showed the students a photo of walled buildings [large buildings arranged in such a way that they form a wall, blocking an area’s air flow]. I asked the students whether they saw a problem with the wall effect. They didn’t see a problem; they haven’t yet been told what is good and what is bad. In fact, they might even live in walled buildings. But if we can teach them from an early age that there are better ways to build and construct, then perhaps flawed proposals will less easily find widespread support.

Here’s another example. In Kwun Tong, there’s Kwun Tong Road, which has multiple lanes and is very wide. When I used to live nearby, I thought, there’s the metro running overhead, so does the road really need to be this wide? But this question has to come from a certain doubt, a doubting of whether there’s a problem with the status quo. Sometimes after seeing the same thing day in, day out, you come to accept that it is right and just the way things are done.

But if you think more carefully, maybe you realize that Kwun Tong Road doesn’t have to be this wide, and that having more trees would be better. It’s about having a critical mindset. This is what we want to teach the students.

What do we lose by not teaching (and learning) design from an early age?

From a design perspective, I think you miss out on learning how to analyze a question. In math or science class, you learn to solve a problem formulaically. But you may not learn how to analyze the problem. Analysis is very important for students. In the working world, I sometimes come across very stubborn adults. It’s not that they’re not skillful enough, but that they can’t get to the core of a question and deconstruct it to find the different levels of reasoning. So I think design teaches kids how to creatively think out the reasoning.

The other thing is learning how to see opportunities. Once you discover a problem, you learn to see opportunities. Problems present opportunities. But if you can’t see the problem, then you can’t see the opportunity.

Recently, people have been debating different urban planning proposals [in Hong Kong], such as the East Lantau Metropolis [a $60 billion development plan to build a series of artificial islands in the sea]. The debates were very heated. But even after hearing the debates, I don’t fully buy into any of the proposals because at no point did anyone fully present all the pros and cons. I think if we can teach kids this from an early age, and they can as adults present ideas simply, we won’t have as many misunderstandings or misguided suggestions.

You also teach patience through architecture and design. In the first five classes, we were all planning and drawing. The students were getting bored and impatient. They were asking me, “When can we start building?” But then we started building, and no one knew how to begin. And I told them: “Didn’t we just spend five classes planning?” So we’re teaching them how important each step of the planning stage is.

What have you learned from teaching?

Once, I had some students build models of bridges. I went around and asked them what the Tsing Ma Bridge looked like to them. One student told me that it looked like a smile. I thought this was brilliant. It helped me see the bridge as a very simple message about a city’s smile. It showed me the importance of using imagination and creativity to simplify a concept so that even kids can understand it.

We architects spend a lot of time thinking about complex ideas, but sometimes you just need something simple and pure."]]></description>
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</item>
<item rdf:about="https://libraryplanet.net/">
    <title>Library Planet – A crowdsourced Lonely Planet for libraries &lt;3</title>
    <dc:date>2018-12-06T00:18:12+00:00</dc:date>
    <link>https://libraryplanet.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Library Planet is like a crowdsourced Lonely Planet for libraries of the world meant to inspire library travelers to open the awesome book that is our world of libraries, cities and countries.

We want to give you a guide to the world of libraries.

Everybody can contribute to Library Planet. See how here: https://libraryplanet.net/contribute/

When we got enough of Library Planet stories we want to publish it as a book. Damn right we are.

Library Planet is founded and edited by Christian Lauersen of Roskilde Libraries and Marie Engberg Eiriksson of Gladsaxe Libraries, Denmark.

Christian is director of libraries and citizen services in Roskilde Municipality. He believe libraries are crucial institutions in every community, public as academic to create and open, more diverse, inclusive and equal world. Also: Music listener, LEGO Aficionado, Ukulele jammer, Football player. Based in Copenhagen. Christian is a frequently used presenter at conferences and blogs about library development at The Library Lab: https://christianlauersen.net/

Marie works as a consultant and communications team lead at Gladsaxe public Libraries. She loves libraries and anything related to it. She nerds IFLA habitually as a standing committee member of the IFLA section library services to people with special needs and is on the board of a special needs publishing house. Marie also does many things realted to yarn, thread and fabric and she will travel pretty far for WWII museums.

She presents at conferences and workshops on matters related to library services to people with special needs.

Christian:
E-mail: cula at roskilde dot dk
Twitter: @clauersen
Instragram: @librarylovestories 
The Library Lab blog: https//christianlauersen.net

Marie:
E-mail: mariee at gladsaxe dot dk
Twitter: @MarieeEiriksson "]]></description>
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<item rdf:about="https://vimeo.com/95351775">
    <title>The Radical Tactics of the Offline Library on Vimeo</title>
    <dc:date>2018-11-08T20:04:11+00:00</dc:date>
    <link>https://vimeo.com/95351775</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[parts of the video (from the introduction): "1. Libraries existed to copy data. Libraries as warehouses was a recent idea and not a very good one 2. The online world used to be considered rhizomatic but recent events have proven that it is actually quite arboretic and precarious. 3. A method of sharing files using hard drives is slow, but it is extremely resilient. This reversalism is a radical tactic agains draconian proprietarianism. 4. There are forces and trends that are working against portable libraries."]

[Book is here:
http://networkcultures.org/wp-content/uploads/2014/06/NN07_complete.pdf
http://networkcultures.org/blog/publication/no-07-radical-tactics-of-the-offline-library-henry-warwick/ ]

"The Radical Tactics of the Offline Library is based on the book "Radical Tactics: Reversalism and Personal Portable Libraries"
By Henry Warwick

The Personal Portable Library in its most simple form is a hard drive or USB stick containing a large collection of e-books, curated and archived by an individual user. The flourishing of the offline digital library is a response to the fact that truly private sharing of knowledge in the online realm is increasingly made impossible. While P2P sharing sites and online libraries with downloadable e-books are precarious, people are naturally led to an atavistic and reversalist workaround. The radical tactics of the offline: abandoning the online for more secure offline transfer. Taking inspiration from ancient libraries as copying centers and Sneakernet, Henry Warwick describes the future of the library as digital and offline. Radical Tactics: Reversalism and Personal Portable Libraries traces the history of the library and the importance of the Personal Portable Library in sharing knowledge and resisting proprietarian forces.

The library in Alexandria contained about 500,000 scrolls; the Library of Congress, the largest library in the history of civilization, contains about 35 million books. A digital version of it would fit on a 24 TB drive, which can be purchased for about $2000. Obviously, most people don’t need 35 million books. A small local library of 10,000 books could fit on a 64 GB thumb drive the size of a pack of chewing gum and costing perhaps $40. An astounding fact with immense implications. It is trivially simple to start collecting e-books, marshalling them into libraries on hard drives, and then to share the results. And it is much less trivially important. Sharing is caring. Societies where people share, especially ideas, are societies that will naturally flourish."]]></description>
<dc:subject>libraries henrywarwick archives collection digital digitalmedia ebooks drm documentary librarians alexandriaproject copying rhizomes internet online sharing files p2p proprietarianism sneakernet history harddrives learning unschooling property deschooling resistance mesopotamia egypt alexandria copies decay resilience cv projectideas libraryofalexandria books scrolls tablets radicalism literacy printing moveabletype china europe publishing 2014 copyright capitalism canon librarydevelopment walterbenjamin portability andrewtanenbaum portable portablelibraries félixguattari cloudcomputing politics deleuze deleuze&amp;guattari web offline riaa greed openstudioproject lcproject collections collecting guattari gillesdeleuze</dc:subject>
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<item rdf:about="http://time.com/5434381/tayari-jones-moral-middle-myth/">
    <title>There’s Nothing Virtuous About Finding Common Ground | Time</title>
    <dc:date>2018-11-04T01:50:39+00:00</dc:date>
    <link>http://time.com/5434381/tayari-jones-moral-middle-myth/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I recall this experience now, over 40 years later, as we are in a political moment where we find ourselves on opposite sides of what feels like an unbreachable gulf. I find myself annoyed by the hand-wringing about how we need to find common ground. People ask how might we “meet in the middle,” as though this represents a safe, neutral and civilized space. This American fetishization of the moral middle is a misguided and dangerous cultural impulse.

The middle is a point equidistant from two poles. That’s it. There is nothing inherently virtuous about being neither here nor there. Buried in this is a false equivalency of ideas, what you might call the “good people on both sides” phenomenon. When we revisit our shameful past, ask yourself, Where was the middle? Rather than chattel slavery, perhaps we could agree on a nice program of indentured servitude? Instead of subjecting Japanese-American citizens to indefinite detention during WW II, what if we had agreed to give them actual sentences and perhaps provided a receipt for them to reclaim their things when they were released? What is halfway between moral and immoral?

When we revisit our shameful past, ask yourself, Where was the middle?

The search for the middle is rooted in conflict avoidance and denial. For many Americans it is painful to understand that there are citizens of our community who are deeply racist, sexist, homophobic and xenophobic. Certainly, they reason, this current moment is somehow a complicated misunderstanding. Perhaps there is some way to look at this–a view from the middle–that would allow us to communicate and realize that our national identity is the tie that will bind us comfortably, and with a bow. The headlines that lament a “divided” America suggest that the fact that we can’t all get along is more significant than the issues over which we are sparring."

…

"Now I understand that my experience at a public school was literally an ocean away from the brave children of Soweto. However, my empathy with them was complete. Many people understand politics as merely a matter of rhetoric and ideas. Some people will experience wars only in news snippets, while the poor and working class that make up most of our volunteer army will wage war, and still others far and not so far away will have war waged upon them. For the people directly affected, the culture war is a real war too. They know there is no safety in the in-between. The romance of the middle can exist when one’s empathy is aligned with the people expressing opinions on policy or culture rather than with those who will be affected by these policies or cultural norms. Buried in this argument, whether we realize it or not, is the fact that these policies change people’s lives.

As Americans, we are at a crossroads. We have to decide what is central to our identity: Is the importance of our performance of national unity more significant than our core values? Is it more meaningful that we understand why some of us support the separation of children from their parents, or is it more crucial that we support the reunification of these families? Is it more essential that we comprehend the motives of white nationalists, or is it more urgent that we prevent them from terrorizing communities of color and those who oppose racism? Should we agree to disagree about the murder and dismemberment of a journalist? Should we celebrate our tolerance and civility as we stanch the wounds of the world and the climate with a poultice of national unity?

For the people directly affected, the culture war is a real war too"

…

"Compromise is not valuable in its own right, and justice seldom dwells in the middle."

[Response about the term "common ground":

"I agree with this piece yet am troubled by the author equating "common ground" with "meet in the middle" and “good people on both sides." Not the same thing! I've taught nonviolence for years and 1 principle is finding common ground with people you consider to be Other."
https://twitter.com/earnestdrollery/status/1059803183424380928

"This is a practice used by mediators, hostage negotiators, and often by family members of opposing politics who still talk to each other."
https://twitter.com/earnestdrollery/status/1059803227049340928

"Real & lasting political/social change often happens person-to-person. It has to do with recognizing that all of us have a core of humanity. Open dialogue to establish both people have same goals, like keeping our families safe, yet see different ways to get there is a beginning"
https://twitter.com/earnestdrollery/status/1059803663336701954

"To feel heard and understood is vital. A first step is to listen well and re-state someone else’s position so accurately and comprehensively that the person agrees you’ve captured their view. It’s a growth step for both people, largely because it’s so unusual."
https://twitter.com/earnestdrollery/status/1059803700603113472

"Open dialogue with the very people she condemned is what inspired Megan Phelps-Roper to renounce her membership in the extremist Westboro Baptist Church. It’s what led neo-Nazi skinhead @cpicciolini to stop spreading hate and work to lead others away from such ideologies."
https://twitter.com/earnestdrollery/status/1059803905364803584

"It’s how Daryl Davis, a black man, befriends Ku Klux Klan members in hopes they will have a change of heart. It is an ongoing act of great strength that leads to direct, open, productive discussion rather than conflict avoidance."
https://twitter.com/earnestdrollery/status/1059804197535838208

"I too condemn what author describes. I just don’t want us to condemn the “common ground” I know as a path to peace that bravely leads right through the hard topics."
https://twitter.com/earnestdrollery/status/1059804242435809280 ]]]></description>
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<item rdf:about="https://www.psychologytoday.com/us/blog/freedom-learn/201706/differences-between-self-directed-and-progressive-education">
    <title>Differences Between Self-Directed and Progressive Education | Psychology Today</title>
    <dc:date>2018-11-03T23:21:05+00:00</dc:date>
    <link>https://www.psychologytoday.com/us/blog/freedom-learn/201706/differences-between-self-directed-and-progressive-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Self-Directed Education, not progressive education, is the wave of the future."

…

"I’ve found that when I speak or write about Self-Directed Education some people mistakenly believe that I’m speaking or writing about progressive education.  Progressive education has many of the same goals as Self-Directed Education, and its advocates use much of the same language, but the foundational philosophy is quite different and the methodology is very different.  In what follows I’ll review the basic tenets of progressive education, then review those of Self-Directed Education, and, finally, explain why I think the latter, not the former, will become the standard mode of education in the not-too-distant future."

…

"To the advocate of Self-Directed Education, it is the child’s brilliance, not a teacher’s, that enables excellent education.  The job of adults who facilitate Self-Directed Education is less onerous than that of teachers in progressive education.  In Self-Directed Education adults do not need to have great knowledge of every subject a student might want to learn, do not have to understand the inner workings of every child’s mind, and do not have to be masters of pedagogy (whatever on earth that might be).  Rather, they simply have to be sure that the child is provided with an environment that allows the child’s natural educative instincts to operate effectively.  As I have argued elsewhere (here and here), that is an environment in which the child (a) has unlimited time and freedom to play and explore; (b) has access to the most useful tools of the culture; (c) is embedded in a caring community of people who range widely in age and exemplify a wide variety of skills, knowledge, and ideas; and (d) has access to a number of adults who are willing to answer questions (or try to answer them) and provide help when asked.  This is the kind of environment that is established at schools or learning centers designed for Self-Directed Education, and it is also the kind of environment that successful unschooling families provide for their children.

Education, in this view, is not a collaboration of student and a teacher; it is entirely the responsibility of the student.  While progressive educators continue to see it as their responsibility to ensure that students acquire certain knowledge, skills, and values, and to evaluate students’ progress, facilitators of Self-Directed Education do not see that as their responsibility. While progressive education is on a continuum with traditional education, Self-Directed Education represents a complete break from traditional education.

I wish here to introduce a distinction, which has not been made explicit before (not even in my own writing), between, Self-Directed Education, with capital letters, and self-directed education, without capitals.  I propose that Self-Directed Education be used to refer to the education of children, of K-12 school age, whose families have made a deliberate decision that the children will educate themselves by following their own interests, without being subjected to an imposed curriculum, either in or out of school.  I propose further that self-directed education, without capitals, be used in a more generic sense to refer to something that every human being is engaged in essentially every waking minute of every day.  We are all, constantly, educating ourselves as we pursue our interests, make our living, and strive to solve problems in our daily lives.  Most of what any of us know—regardless of how much curriculum-based schooling we have attended—has come from self-directed education."

…

"Progressive educators often cite Rousseau as an early proponent of their views. Rousseau’s sole work on education was his book Émile, first published in 1760, which is a fictional account of the education of a single boy.  If this book has any real-world application at all it would be to the education of a prince.  Émile’s teacher is a tutor, whose sole job, sole mission in life, is the education of this one boy, a teacher-student ratio of one to one.  The tutor, by Rousseau’s description, is a sort of superhero.  He is not only extraordinarily knowledgeable in all subjects, but he understands Émile inside and out, more so than it is ever possible (I would say) for any actual human being to understand another human being.  He knows all of the boy’s desires, at any given time, and he knows exactly what stimuli to provide at any time to maximize the educational benefits that will accrue from the boy’s acting on those desires.  Thus, the tutor creates an environment in which Émile is always doing just what he wants to do, yet is learning precisely the lessons that the tutor has masterfully laid out for him. 

I think if more educators actually read Émile, rather than just referred to it, they would recognize the basic flaw in progressive educational theory. It is way too demanding of teachers to be practical on any sort of mass scale, and it makes unrealistic assumptions about the predictability and visibility of human desires and motives.  [For more on my analysis of Émile, see here.]  At best, on a mass scale, progressive education can simply help to modulate the harshness of traditional methods and add a bit of self-direction and creativity to students’ lives in school.

In contrast to progressive education, Self-Directed Education is inexpensive and efficient.  The Sudbury Valley School, for example, which is approaching its 50th anniversary, operates on a per student budget less than half that of the local public schools (for more on this school, see here and here).  A large ratio of adults to students is not needed, because most student learning does not come from interaction with adults.  In this age-mixed setting, younger students are continuously learning from older ones, and children of all ages practice essential skills and try out ideas in their play, exploration, conversations, and pursuits of whatever interests they develop.  They also, on their own initiative, use books and, in today’s world, Internet resources to acquire the knowledge they are seeking at any given time. 

The usual criticism of Self-Directed Education is that it can’t work, or can work only for certain, highly self-motivated people.  In fact, progressive educators are often quick to draw a distinction between their view of education and that of Self-Directed Education, because they don’t want their view to be confused with ideas that they consider to be “romantic” or “crazy” and unworkable.  For example, I’m pretty sure that Alfie Kohn had Self-Directed Education in mind when he wrote (here again): “In this cartoon version of the tradition, kids are free to do anything they please, the curriculum can consist of whatever is fun (and nothing that isn’t fun). Learning is thought to happen automatically while the teachers just stand by, observing and beaming. I lack the space here to offer examples of this sort of misrepresentation — or a full account of why it’s so profoundly wrong — but trust me: People really do sneer at the idea of progressive education based on an image that has little to do with progressive education.”

Kohn’s “cartoon” characterization of Self-Directed Education is not quite right—because children do, on their own, regularly choose to do things that aren’t fun in an immediate sense and because staff members don’t just stand around observing and beaming; but, yet, it is not too far off the mark.  And it does work.  Don’t trust me on that; read and think skeptically about the evidence.  Follow-up studies of graduates of schools for Self-Directed Education and of grown unschoolers have shown that people, who educated themselves by following their own interests, are doing very well in life.  You can read much more about this in previous posts on this blog, in various academic articles (e.g. here, here, and here), and in my book Free to Learn. 

Self-Directed Education works because we are biologically designed for it.  Throughout essentially all of human history, children educated themselves by exploring, playing, watching and listening to others, and figuring out and pursuing their own goals in life (e.g. here and Gray, 2016).  In an extensive review of the anthropological literature on education cross-culturally, David Lancy (2016)) concluded that learning—including the learning that comprises education—is natural to human beings, but teaching and being taught is not. Winston Churchill’s claim, “I always like to learn, but I don’t always like to be taught,” is something that anyone, any time, any place, could have said.

Children’s educative instincts still work beautifully, in our modern society, as long as we provide the conditions that enable them to work.  The same instincts that motivated hunter-gatherer children to learn to hunt, gather, and do all that they had to do to become effective adults motivate children in our society to learn to read, calculate with numbers, operate computers, and do all that they have to do to become effective adults (see Gray, 2016).  Self-Directed Education is so natural, so much more pleasant and efficient for everyone than is coercive education, that it seems inevitable to me that it will once again become the standard educational route.  

Coercive schooling has been a blip in human history, designed to serve temporary ends that arose with industrialization and the need to suppress creativity and free will (see here).  Coercive schooling is in the process now of burning itself out, in a kind of final flaring up.  Once people re-discover that Self-Directed Education works, and doesn’t cause the stress and harm that coercive schooling does, and we begin to divert some fraction of the billions of dollars currently spent on coercive education to the provision of resources for Self-Directed Education for all children, Self-Directed Education will once again become the standard educational route.  Then we’ll be able to drop the capital letters.  And then we won’t need progressive education to soften the harsh blows of coercive education."]]></description>
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<item rdf:about="https://www.nytimes.com/2018/08/30/t-magazine/seoul-hanok-slow-living.html">
    <title>Has This Neighborhood in Seoul Figured Out the Secret to Slow Living? - The New York Times</title>
    <dc:date>2018-09-19T20:43:32+00:00</dc:date>
    <link>https://www.nytimes.com/2018/08/30/t-magazine/seoul-hanok-slow-living.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The decline of vernacular architecture in the face of global urbanization is, of course, hardly new, though traditional Korean hanok are a particularly stark contrast to modern city living. Sit inside one and you immediately notice how sound and light travel differently as they’re absorbed into pine wood beams and diffused through pale mulberry-paper windows. When newly built, hanok are redolent with the bright scent of a coniferous forest; as they age, the fragrance softens toward pu-erh tea and damp bark. Their center of gravity is lower than other homes, creating a cocoon-like sensation; their radiant heating system — the ondol — means that residents sit, work and sleep on the floor.

But while any Korean can describe how a hanok feels, defining what a hanok is has proved elusive. “Hanok” simply translates to “Korean house,” though the term wasn’t used until the late 19th century, which brought the opening of the peninsula’s ports to international trade and, in turn, Western architecture. Before this, the hanok was merely a house. Today’s hanok, with its soot-black scalloped clay tiles laid atop wooden beams, resembles its 15th-century forebears. In 2015, the government legally defined hanok as a “wooden architectural structure built on the basis of the traditional Korean-style framework consisting of columns and purlins and a roof reflecting the Korean traditional architectural style,” leaving acres of room for interpretation."

…

"Indeed, this nostalgia for a simpler form of living is fueled by the dissatisfaction that many locals have expressed in the face of their country’s breakneck economic growth. Here, digital culture is richer and vaster than anywhere else: South Korea, home to the technology giants Samsung and LG, may have the world’s fastest internet and the highest rate of smartphone use, but amid the country’s accelerated 30-year transition from military state — which it was until the ’80s — to tech superpower, there’s a growing sentiment that somewhere along the road, much of the country’s own culture was lost. The hanok, then, has come to represent a safe vessel for introspection and a reassertion of Korean identity: a romantic return to the national architecture and, therefore, to a mythic, prelapsarian age. Rebuilding these houses is not only a chance to revisit a past that once was, free of influences from globalized monoculture, but also to create a future in Seoul that might have been."

…

"Tändler designed Lee Eunyoung’s hanok, one of the few one-story buildings in the village. The home is disarmingly simple: a minimally furnished, U-shaped space, encircling a madang. For the four-person family, moving into a hanok wasn’t just an aesthetic choice but an opportunity to atavistically reorient their lives. “We each have five outfits for Monday through Friday, plus one wedding outfit, one funeral outfit and one exercise outfit,” Lee Eunyoung says. The 37-year-old mother doesn’t buy toys for her two young boys, instead giving them paper and crayons or sending them out into the madang to play. This is another way the hanok has made Seoulites reconsider the way they live: By forcing them to decide how much stuff they really need, it inverts the dynamic between the house and the people within it, making the residents accommodate the dwelling, not the other way around. In doing so, they’ve discovered a different, slower way of living. Eventually, Lee Eunyoung’s children will grow up and find their own homes. Maybe they’ll go somewhere modern: a skyscraper, a glass-and-steel penthouse. But Lee says she’ll stay here, in the hanok, for the rest of her life"]]></description>
<dc:subject>slo seoul korea architecture homes wood 2018 design cv housing economics preservation culture</dc:subject>
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<item rdf:about="https://heretothere.trubox.ca/coming-home-returning-to-a-pedagogy-of-small/">
    <title>Coming Home: Returning to a Pedagogy of Small – Here to there</title>
    <dc:date>2018-08-27T19:32:43+00:00</dc:date>
    <link>https://heretothere.trubox.ca/coming-home-returning-to-a-pedagogy-of-small/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["But in this telling of the story, I am the learner. I wanted to thank them, because in that small time and place together they taught me something, or perhaps retaught me something that I already should know: hope is easily restored if we stop chasing a better future and instead notice what just is already. This is a small story of what the pedagogy of small might be. I could perhaps seek to explain how the technologies of domination and self were at play, but that would be both hard work and nonsense; this is a pedagogical story rather than a technological one. What I did was notice. On a different day, when not contrasted by the XPRIZE man, I might have completely missed this story; that would have been my loss. By noticing, I as rewarded with a reminder of just how easily the ideas of large-scale technologies can be replaced with the small, human scale. The XPRIZE man got off the training and there they were ready to take his place. What if we already have all the alternatives that we seek, we just need to notice them and cherish them? I will have more to say about the pedagogy of small. The journey of this homecoming has just begun, a journey back to the people, places and ideas that I love most of all, a journey that is and will happily be intricately connected with a pedagogy of small."]]></description>
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<item rdf:about="https://thecreativeindependent.com/people/on-building-knowledge-networks-through-wandering/">
    <title>On building knowledge networks – The Creative Independent</title>
    <dc:date>2018-08-22T23:53:15+00:00</dc:date>
    <link>https://thecreativeindependent.com/people/on-building-knowledge-networks-through-wandering/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over a year ago, I wrote a small reflection on building networks of meaning within my mind. This written reflection, “Reading Networks,” [https://edouard.us/reading-networks/ ] captured a mindset I’ve brought to nearly everything I’ve wanted to understand in the world: “Nothing exists in isolation.”

I’d like to revisit a few passages from my original text here:

… While texts often build and maintain an internal and pre-set collection of references in the form of footnotes, prior foundational texts, or subtle cultural “calls” to “events or people or tropes of the time and place the text was written,” it’s a far more personal practice to form one’s own links in an inter-textual manner.

I’d like to think that building your own reading networks can foster a method of building personal abstractions, building personal relevance to any given topic, and improving the methods by which you consume others’ ideas and structures.

[Embed: "Gardening Techniques" block on Are.na
https://www.are.na/block/785808
<blockquote>
Gardening techniques
Learning and memory are by default automatic processes; their efficacy is proportional to the relevance that the thing to be learned has to your life (frequency, neurons firing together, synaptic pruning, interconnections, etc.). You could say that this relevance acts as filter for incoming information.

There are reasons why you might want to sneak information past this filter (“artificial learning”):

To learn abstract knowledge that is far removed from daily life (e.g. math). This is done using analogies, mnemonics, examples, anthropomorphism, etc.

To interfere with the process of “natural learning” with the goal of improving learning mechanisms, for example when learning a skill like playing the piano. This is done using deliberate practice, analysis, etc.

See these methods as gardening techniques. We either let the garden of the mind grow naturally or we sculpt it deliberately.</blockquote>
 ]

[Embed: "Pedagogy & Metalearning" collection on Are.na
https://www.are.na/sam-hart/pedagogy-metalearning ]

I believe conceptual isolation creates the death of meaning. For as long as I can remember, I’ve felt discomfort towards the feeling of being cognitively hemmed in or “led along” in a linear manner. In my experience, compartmentalizing and segmenting our stories and observations of the world builds walls that are hard to tear down. When ideas and the concepts they form are isolated (within an individual, amongst a small group of people, or even within a larger group), they converge into singular modes of thinking, preventing exploration and divergence from happening.

My methods for avoiding this type of linear constriction have been simple: Read two or more books at the same time, always. Reject the closed-universe-on-rails nature of every single film ever made, and when possible, use the Wikipedia-while-watching technique to keep connecting the dots as I go. Always encourage myself to follow footnotes into rabbit-hole oblivion. Surf—don’t search—the web. Avoid listening to music simply to listen to music. Instead, intentionally mix and match sounds and styles as one might mix ingredients within a recipe.

In forming this methodology of immediately and intentionally interrelating the cultural input my mind receives, I’ve nurtured the ability to form very distinct pockets of personal meaning across time and space. While I believe all peoples’ “meaning-making” function operates in an ever-connecting manner, very few tools exist to support and nurture this reflex. While the nature of the web has normalized network-based thought/exploration patterns through the sprinkling of hyperlinks throughout text, most learners have yet to experience radical departures from the linear narrative. Platforms like Are.na and Genius and Hypothesis help us along, but we have a ways to go.

How can we teach people to draw in the margins of their books? To communicate with authors hundreds of years dead? At what point might conspiracy-theory mapping with push pins and thread become a more common learning technique for students, to encourage them to make their own connections and find their own lines of meaning?

[embed: https://www.are.na/block/1278453 block on Are.na]

It took me many years to develop and find pleasure in the habit of co-reading books. As I’ve continued this practice, “personal abstraction(s)” has become my preferred term to describe the ideas and artifact(s) gained from taking a networked approach to reading. Most people are likely to call this stuff “knowledge,” since humans obviously need to come to some sort of agreement on our shared definition of reality to get anything done. But before they were melded into our collective consciousness, all abstractions and pieces of knowledge were once personal—woven within the mind of an individual, or a set of individuals in parallel—and only then distributed across time and space to be shared.

For the Library of Practical and Conceptual Resources, I am assembling a revisitation of how one might learn to construct their own knowledge networks [https://www.are.na/the-creative-independent-1522276020/on-building-knowledge-networks ]. Additionally, my Are.na channels dedicated to networks of knowledge around books [https://www.are.na/edouard-u/reading-networks ], essays [https://www.are.na/edouard-u/essay-networks-2018 ], and movies [https://www.are.na/edouard-u/cinema-networks ] are examples of how one might begin to assemble and intertwine small, personal, and intimate networks around established forms of knowledge.

While my own methods for learning new things is constantly evolving, developing “personal abstractions via personal knowledge networks” has never failed to keep me wandering."]]></description>
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    <dc:date>2018-08-22T23:39:24+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Though I should say that I’m often not a reader of books from one end to the other but a rover, as a result of more than half a lifetime of doing research in books, where you’re there not just for the pleasure (though there is often considerable pleasure) but to find out some particular thing. Also I get interrupted a lot, and misplace books in this house of books, and so one way or another I’m usually reading about a dozen books at a time."]]></description>
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    <title>Scratching the Surface — 88. Dan Hill</title>
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    <link>http://scratchingthesurface.fm/post/177011550585/88-dan-hill</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://jarrettfuller.blog/post/177020450352/dan-hill-on-strategic-design-design-education ]]]></description>
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